علم أسباب النزولQuran Exegesis and Quranic Sciences

The Science of the Occasions of Revelation

It is a branch of the science of exegesis that investigates the revelation of a soorah or verse, its time and place, and related matters. Its principles are well-known introductory matters transmitted from the early authorities.

Its purpose is to establish these matters accurately.

Its benefit is knowing the wisdom that occasions the legislation of a ruling and its restriction to a particular case, according to those who hold that consideration belongs to the specific cause and that a wording may be general while evidence establishes its restriction. Once the cause is known, the restriction is intended rather than what lies beyond it.

Among its benefits is understanding the meaning of the Qur'aan and deriving rulings, since the exegesis of a verse may be impossible to know without knowing the occasion of its revelation. An example is His saying, exalted is He: {فَأَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ}. This would imply that facing the qiblah is not obligatory, contrary to consensus. Its meaning is known only by recognizing that it was revealed concerning a voluntary prayer during travel and concerning one who prayed after exercising his judgment. It is not permissible to speak about this except through reports and hearing from those who witnessed the revelation, as al-Waahidee said.

It is stipulated concerning the occasion of revelation that the revelation occur during the days when the event took place; otherwise it belongs to the category of reports about past events, such as the story of the Elephant. Thus it is stated in Miftaah al-Sa'aada.

Among the works composed on it are Asbaab al-Nuzool by the master of the traditionists, 'Alee ibn al-Madeenee, who was the first to compose on the subject; the work of Ibn Mutarrif al-Andalusee, in one hundred volumes; its Persian translation by Aboo al-Nasr Sayf al-Deen Ahmad al-Isbartakseenee; and works by Muhammad ibn As'ad al-'Iraaqee and the exegete Aboo al-Hasan 'Alee ibn Ahmad al-Waahidee, whose work is the most famous composed on it. Burhaan al-Deen al-Ja'baree abridged it by removing its chains of transmission without adding anything to it. There are also works by Ibn al-Jawzee al-Baghdaadee and Haafidh Ibn Hajar al-'Asqalaanee—which he did not fair-copy—and by al-Suyootee, who called his work Lubaab al-Nuqool; it is a substantial book.

We discussed the occasions of revelation in our epistle al-Ikseer fee Usool al-Tafseer, so consult it, for it will benefit you greatly.

The Science of the Inimitability of the Qur'aan

Aboo al-Khayr mentioned it among the branches of the science of exegesis and said: “A group composed works on it,” naming al-Khattaabee, al-Rummaanee, and al-Raazee. End quote. Among them are al-Baaqillaanee, Ibn Suraqa, Ibn Abee al-Isba', and al-Zamalkaanee—may God have mercy on them.

The Science of the Qur'aan's Superiority and Relative Excellence

Aboo al-Khayr mentioned it among the branches of the science of exegesis and transmitted the positions of the eminent imams on it, as in al-Itqaan.

The Science of the Qur'aanic Oaths

Qasam, meaning an oath, was made by al-Suyootee a type among the types of the Qur'aanic sciences. The author of Miftaah al-Sa'aada followed him, listing it among the branches of the science of exegesis.

He said: “Haafidh Ibn al-Qayyim—may God have mercy on him—composed a volume on it called al-Tibyaan. God swore by Himself in the Qur'aan in seven places; all the remaining oaths are by His creatures.” Scholars answered this in several ways.

The Science of Similar Qur'aanic Verses

This includes presenting one story in different soorahs with different endings: placing one expression first in one place and later in another; adding something in one place and omitting it in another; using an indefinite singular, a definite singular, or a plural; using one letter in one place and another letter elsewhere; assimilating or nunating; and other such variations.

It is one of the branches of exegesis.

The first to compose on it was al-Kisaa'ee, and al-Sakhaawee versified it.

Among the works composed on it are al-Burhaan fee Tawjeeh Mutashaabih al-Qur'aan; Durra al-Tanzeel wa-Ghurra al-Ta'weel, which is better than it; Kashf al-Ma'aanee 'an Mutashaabih al-Mathaanee; Malaak al-Ta'weel, better than all of them; and Qatf al-Azhaar fee Kashf al-Asraar.

The Science of Interpretation

Its root is al-awwal, meaning return; thus ta'weel is turning a verse toward whatever meanings it can bear.

It is also said to derive from iyaalah, meaning governance, as though one governs speech and places the meaning in its proper position. Scholars differed over exegesis and interpretation. Aboo 'Ubayd and a group said that they are synonymous, while others rejected this.

Al-Raaghib said: “Exegesis is broader than interpretation and is more commonly used for words and their individual forms, while interpretation is more commonly used for meanings and sentences, and is used most often with the divine books.”

Another scholar said: “Exegesis is explaining a wording that admits only one interpretation; interpretation is directing a wording that can bear several meanings toward one of them on the basis of the evidence that appears.”

Al-Maatureedee said: “Exegesis is decisively asserting that this is what is intended by the wording and testifying concerning God—glorious and exalted is He—that He intended this by the wording. Interpretation is preferring one of the possible meanings without decisiveness or testimony.” Aboo Taalib al-Tha'labee said: “Exegesis is explaining the placement of a wording, whether literally or figuratively. Interpretation is explaining the inward sense of the wording; it derives from al-awwal, return to the outcome of the matter. Interpretation reports the reality intended, while exegesis reports the evidence for what is intended. An example is His saying—glorious and exalted is He—{إِنَّ رَبَّكَ لَبِالْمِرْصَادِ}: its exegesis is that it derives from rasad, with mif'aal formed from it; its interpretation is a warning against being heedless of God's command, glorious and exalted is He.”

Al-Isfahaanee said: “Exegesis is uncovering the meanings of the Qur'aan and explaining what is intended, whether according to wording or meaning; interpretation is concerned mostly with meaning.”

Exegesis is used either for unfamiliar words, or for a concise expression whose meaning becomes clear through explanation, or for speech containing a story that cannot be properly represented without knowing it.

Interpretation, by contrast, is sometimes used generally and sometimes specifically, as with kufr, which is used at times for absolute denial and at times specifically for denial of the Creator.

It may also concern a shared word bearing different meanings.

It is said that exegesis is related to transmitted reports, while interpretation is related to understanding.

Aboo Nasr al-Qushayree said: “Exegesis is restricted to hearing and following reports; inference belongs to what concerns interpretation.”

Some said: “Whatever is expressly explained in the Book of God and the Sunnah of His Messenger—God bless him and grant him peace—is called exegesis. No one may approach it through personal reasoning; rather, it is carried according to the meaning in which it was transmitted, without exceeding it. Interpretation is what scholars who understand the discourse and are skilled in the instruments of the sciences infer.”

Some scholars, including al-Baghawee and al-Kawaashee, said: “It is directing the verse toward a meaning compatible with what precedes and follows it, which the verse can bear, without contradicting the Book or the Sunnah, by way of inference.”

End quote. This is perhaps correct. It is a summary of what Aboo al-Khayr mentioned in the introduction to the science of exegesis.

In the branches of the science of hadith he mentioned the science of interpreting the Prophet's statements—God bless him and grant him peace—and said: “This is a known science; its subject is established, its benefit is clear, and its purpose and apparent goal are evident.” Our master Shams al-Deen al-Fanaaree has a useful epistle on it.

Interpretations of the hadiths consistent with the Law were extracted, so that whoever saw them would say: “May God reward him richly; his recompense is with God.”

Shaykh Sadr al-Deen al-Qoonawee also explained some hadiths according to interpretations, but some of them contradict what is known of the outward Law. For example, he said that the Atlas sphere, called in the language of the Law the Throne, and the sphere of the fixed stars, called by the people of the Law the Footstool, are pre-eternal. He referred this to true unveiling and clear direct witnessing, claiming that it did not contradict the Law, since the transmitted texts concern the origination of the seven heavens and the earths. Yet this shaykh produced such remarkable interpretations elsewhere that they delight the heart and mind. God—glorious and exalted is He—knows best the reality of the matter. End quote.

I say: He explained twenty-nine hadiths in a work he called Kashf Asraar Jawaahir al-Hikam. His claim of pre-eternity was not original to him; rather, it was the position of his shaykh Ibn 'Arabee and of his shaykh's shaykhs, as is clear to anyone who follows their writings.

The Science of Qur'aanic Recitation

It is the science that investigates improving the recitation of the Mighty Qur'aan through the articulation points and qualities of the letters and the measured rendering of the clear composition, giving each its due in joining and stopping, lengthening and shortening, rawn, assimilation, clear pronunciation, concealment, inclination,

as well as precise articulation, emphatic pronunciation, doubling, lightening, conversion, facilitation, and other matters.

Its subject, purpose, and benefit are evident.

This science is the result and fruit of the arts of recitation. It resembles music in that knowledge alone does not suffice; rather, it is a disposition acquired through a person's practice inand training by receiving the recitation directly from the mouths of his teachers. For this reason Aboo al-Khayr did not mention it separately, contenting himself with mentioning recitation and its branches. Tajweed is broader than recitation.

The first to compose on tajweed was Moosaa ibn 'Ubayd Allaah ibn Yahyaa ibn Khaaqaan al-Khaaqaanee al-Baghdaadee, the reciter, who died in 325 AH, as Ibn al-Jazaree mentioned. Works on it include al-Durra al-Yateema and its commentary, al-Ri'aaya, and Ghaayat al-Muraad, the al-Jazariyya Muqaddima and its clear commentaries.

The Science of Exegesis—that is, Exegesis of the Qur'aan

It is the science that investigates the meaning of the Qur'aan's composition according to human capacity and according to what the rules of Arabic require.

Its principles are the Arabic sciences, the principles of theology, the principles of jurisprudence, dialectic, and the many other sciences.

Its purpose is to know the meanings of the composition according to human capacity.

Its benefit is acquiring the ability to derive the legal rulings correctly, to take admonition from its stories and lessons, and to embody the noble virtues it contains, along with other benefits that cannot be enumerated, for it is an ocean whose wonders never end. Glorified is He who revealed it and guided His servants through it.

Its subject is the speech of God—glorious and exalted is He—which is the source of every wisdom and the mine of every virtue.

Its goal is attaining an understanding of the meanings of the Qur'aan and deriving its wisdom, so that through it one may attain worldly and everlasting happiness. In view of the nobility of its subject and goal, it is the noblest and greatest of the sciences. This is what Aboo al-Khayr, Ibn Sadr al-Deen, and al-Artuqee mentioned.

The Glossary of Technical Terms of the Sciences says: “The science of exegesis is the science by which one knows the revelation of the verses, their circumstances, stories, and causes of revelation; the ordering of their Meccan and Medinan passages; their clear and ambiguous passages; their abrogating and abrogated passages; their specific and general passages; their unrestricted and restricted passages; their concise and explained passages; their lawful and unlawful matters; their promises and threats; their commands and prohibitions; their compliance; and other matters.”

Aboo Hayyaan said: “Exegesis is a science investigating how the words of the Qur'aan are pronounced, their denotations, their individual

and syntactic rules, and the meanings to which their syntactic state gives rise, together with the completion of these matters.”

Al-Zarkashee said: “Exegesis is a science by which one understands the Book of God revealed to Muhammad—God bless him and grant him peace—explains its meanings, extracts its rulings and wisdoms, and derives these matters from lexicography, grammar, morphology, rhetoric, the principles of jurisprudence, and the readings.” As for the reason it is needed, some said: “Know that it is established that God Most High addressed His creation in terms they understood. Therefore He sent every messenger in the language of his people and revealed His Book in their language. Exegesis became necessary for the reasons that will be mentioned, after establishing a principle: every human author who composes a book composes it to be understood on its own, without explanation. Commentaries become necessary for three reasons:

First, the author's complete excellence: through the power of his learning he gathers precise meanings in concise wording, so his intention may be difficult to understand. Commentaries are therefore sought to reveal those precise meanings. Hence the commentary of some imams on their own work is more indicative of the intended meaning than another person's commentary.”

Second, the author may omit some complements or conditions of a question, relying on their clarity or because they belong to another science. The commentator then needs to explain what was omitted and its levels.

Third, the wording may bear different meanings, as in metaphor, homonymy, and the indication of entailment. The commentator therefore needs to explain the author's purpose and prefer one meaning. Works may also contain the human weaknesses of inattention and error, repetition, omission of something important, and other matters, requiring the commentator to point them out. Once this is established, we say:

The Qur'aan was revealed in the Arabic tongue during the age of the eloquent Arabs. They knew its outward meaning and rulings; as for the subtleties of its inward meaning, these appeared to them only after investigation and reflection, usually together with questions addressed to the Prophet—God bless him and grant him peace. They asked, for example, when the verse was revealed: {وَلَمْ يَلْبِسُوا إِيمَانَهُمْ بِظُلْمٍ}: “Which of us has not wronged himself?” The Prophet explained it as shirk and adduced {إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ}. There are other matters about which they asked him—God bless him and grant him peace. We need what they needed, in addition to the outward rulings, because without instruction we fall short of understanding the usages of the language. We therefore have an even greater need for exegesis.

As for its nobility, it is evident. God Most High said: {يُؤْتِي الْحِكْمَةَ مَنْ يَشَاءُ وَمَنْ يُؤْتَ الْحِكْمَةَ فَقَدْ أُوتِيَ خَيْراً كَثِيراً}.

Al-Isfahaanee said: “Its nobility has several aspects:

First, its subject: its subject is the speech of God Most High, the spring of every wisdom and the mine of every virtue.

Second, its purpose: its purpose is clinging to the firmest handhold and attaining true happiness, which is the ultimate goal.

Third, the intensity of need for it: every religious or worldly perfection requires the legal sciences and religious knowledge, which depend on knowledge of the Book of God Most High.”

People differed over exegesis of the Qur'aan: is it permissible for everyone to engage in it? Some said that no one may undertake the exegesis of anything in the Qur'aan, even if he is a learned man of letters, broad in his knowledge of proofs, jurisprudence, grammar, reports, and transmitted traditions,

and that he may do no more than stop at what has been transmitted from the Prophet—God bless him and grant him peace—concerning it.

Others said that it is permissible for one who has gathered the sciences needed by an exegete. They are fifteen sciences: language, grammar, morphology, etymology, semantics, exposition, embellishment, and the science of readings—for through it one knows how the Qur'aan is pronounced, and through the readings one can prefer some possible forms over others; the principles of religion, meaning theology; the principles of jurisprudence; the occasions of revelation; stories—for through the occasion of revelation one knows the meaning of the verse revealed in a particular context according to that context; the abrogating and abrogated passages, so that one knows the clear from other than it; jurisprudence; the hadiths that explain the ambiguous and concise; and the science of gifted knowledge, which God grants to one who acts upon what he knows. This is indicated by the hadith: “Whoever acts upon what he knows, God will cause him to inherit knowledge of what he did not know.”

Al-Baghawee, al-Kawaashee, and others said: “Interpretation is directing the verse toward a meaning compatible with what precedes and follows it, which the verse can bear, without contradicting the Book or the Sunnah. It is not forbidden to scholars of exegesis, as in His saying, Most High: {انْفِرُوا خِفَافاً وَثِقَالاً}.”

It is said: rich and poor.

It is said: energetic or lacking energy.

It is said: healthy and ill. All of this is valid, and the verse can bear it.

Interpretation that contradicts the verse and the Law is forbidden, for it is the interpretation of the ignorant. An example is the interpretation of the Raafidhah concerning His saying, Most High: {مَرَجَ الْبَحْرَيْنِ يَلْتَقِيَانِ}, that they are 'Alee and Faatimah, and {يَخْرُجُ مِنْهُمَا اللُّؤْلُؤُ وَالْمَرْجَانُ}, meaning al-Hasan and al-Husayn. End quote.

The distinguished al-Fanaaree mentioned in his Tafseer of al-Faatihah a useful chapter defining this science. There is no harm in presenting it, since it contains subtle points of definition.

Qutb al-Deen al-Raazee said in his commentary on al-Kashshaaf: “It is what investigates what God—glorious and exalted is He—intends by His noble Qur'aan.” It may be objected that investigation may concern the states of the words, such as the discussions of the readings, the abrogating and abrogated wordings, the occasions of revelation, and the order of revelation, among other matters, so no single definition encompasses them all.

It also includes investigation in major and minor jurisprudence of what is established by the Book, since that is investigation of what God Most High intends by His Qur'aan. No one can exclude it. The commentator al-Taftaazaanee therefore departed from this definition and said: “It is the science investigating the states of the words of God—glorious and exalted is He—insofar as they indicate what God intends.” His preferred definition also faces several objections.

First, investigation concerning Qur'aanic words may not affect the intended meaning through indication and explanation, as in the discussions of the science of recitation concerning emphatic pronunciation, inclination, and innumerable matters. The science of recitation is part of the science of exegesis, but was separated from it because of the special attention it received, just as ophthalmology was separated from medicine and inheritance law from jurisprudence.

The qualification “insofar as” excludes it, but then the definition does not encompass it. If it is said that he intended to define exegesis after separating the science of recitation,

we reply that this does not suit the commentary being explained, which discusses in exegesis matters that do not alter the meaning in innumerable places.

Second, if “what is intended” means what is intended by speech in general, the literary sciences enter the definition; and if it means what God Most High intends by His speech,

if what is intended is His intention in reality, exegesis cannot establish it, because its path is generally either solitary transmission or understanding

through Arabic; both are probabilistic, as is known. Moreover, each person understands according to his capacity. Therefore the shaykhs—may God have mercy on them—recommended that, in matters of faith, one say: “I believe in God and in what comes from Him according to His intention, and I believe in the Messenger of God and in what he said according to his intention.” One should not specify it by what the exegetes have mentioned, but repeat this principle when interpreting their statements.

If what is intended is God's intention—glorious and exalted is He—in the exegete's estimation, this contains two difficulties:

First, the science of exegesis is something different for each exegete, indeed for every person. This resembles the objection raised against the definition of jurisprudence given by the author of Tanqeeh al-Usool. Otherwise, I answer that the multiplicity is not in its specific essence, but in its particulars, which differ according to the receptivities.

Shaykh Sadr al-Deen al-Qoonawee also said, in his exegesis of {مَالِكِ يَوْمِ الدِّينِ}, that all the meanings by which the Qur'aanic wording has been explained, whether by transmission or understanding, are truly intended by God—glorious and exalted is He—but according to levels and receptivities, not with respect to every individual.

Second, minds are led by the meanings of words toward what is true in reality, as is known. To divert them from that, one must say: “insofar as it indicates what one supposes God—glorious and exalted is He—intends.”

Third, in customary usage the phrase “the science investigating” turns toward principles, rules, or the disposition acquired through them. The science of exegesis has no rules from which particulars branch except in rare places. Thus, except through an intentional extension, it does not cover anything beyond those places. It is better to say: “The science of exegesis is knowing the states of God's speech—glorious and exalted is He—insofar as it is Qur'aan and insofar as it indicates what is known or supposed, according to human capacity, to be intended by God—glorious and exalted is He.” This encompasses all forms of explanation. End of al-Fanaaree's words, with a degree of abridgment.

He then presented chapters dividing this definition into exegesis, interpretation, and explanation; discussing the need for them, the permissibility of engaging in them, and knowing their aspects, called their inward and outward dimensions. Whoever wishes to learn the realities of the science of exegesis should read it, for no one can inform you like one fully acquainted with a matter.

Aboo al-Khayr then went at length into the classes of exegetes. We have pointed generally to those among the exegetes of the Companions and Successors who did not compose works on it; the remainder is mentioned when his book is discussed.

Among the exegetes from the Companions are the four caliphs, Ibn Mas'ood, Ibn 'Abbaas, Ubayy ibn Ka'b, Zayd ibn Thaabit, Aboo Moosaa al-Ash'aree, 'Abd Allaah ibn al-Zubayr, Anas ibn Maalik, Aboo Hurayrah, Jaabir, and 'Abd Allaah ibn 'Amr ibn al-'Aas—may God be pleased with them.

Know that among the four caliphs the one from whom most was transmitted was 'Alee ibn Abee Taalib; transmission from the other three is very rare. The reason is that they died earlier. As for 'Alee—may God be pleased with him—much was transmitted from him. It was transmitted from Ibn Mas'ood that he said: “The Qur'aan was revealed in seven modes; every mode has an outward and an inward meaning, and 'Alee—may God be pleased with him—possesses both the outward and the inward.”

More was transmitted from Ibn Mas'ood than from 'Alee. He died in Madeenah in the year 32 AH.

As for Ibn 'Abbaas, who died in al-Taa'if in the year 68 AH, he was the interpreter of the Qur'aan, the scholar of the community, and the leader of the exegetes.

The Prophet—God bless him and grant him peace—prayed for him, saying: “O God, grant him deep understanding of religion and teach him interpretation.”

An immeasurable amount of exegesis was transmitted from him. The best chain from him is that of 'Alee ibn Abee Talhah al-Haashimee, who died in 143 AH; al-Bukhaaree relied on it in his Saheeh.

Among the good chains from him is that of Qays ibn Muslim al-Koofee, who died in 120 AH, from 'Ataa' ibn al-Saa'ib.

Another is the chain of Ibn Ishaaq, the author of al-Seerah.

The weakest chain is that of al-Kalbee from Aboo Saalih. al-Kalbee was Aboo al-Nasr Muhammad ibn al-Saa'ib, who died in Koofah in 146 AH. If the transmission of Muhammad ibn Marwaan al-Suddee al-Sagheer, who died in 186 AH, is added to it, it is the chain of falsehood. The same applies to the chain of Muqaatil ibn Sulaymaan ibn Bishr al-Azdee, who died in 150 AH, except that al-Kalbee is preferred to him because of the reprehensible doctrines of Muqaatil. The chain of Dhahhaak ibn Muzaahim al-Koofee, who died in 200 AH, from Ibn 'Abbaas is disconnected, for al-Dhahhaak did not meet him. If the transmission of Bishr ibn 'Umaarah is added to it, it is weak because Bishr is weak. Ibn Jareer and Ibn Abee Haatim transmitted it from him; if it is transmitted through Jareer from al-Dhahhaak, it is even weaker, because Jareer is extremely weak and abandoned. Only Ibn Mardooyah and Aboo al-Shaykh Ibn Hibbaan transmitted it from him, not Ibn Jareer. As for Ubayy ibn Ka'b, who died in 20 AH—though there is disagreement about this—a large codex is transmitted from him through Aboo Ja'far al-Raazee, from al-Rabee' ibn Anas, from Aboo al-'Aaliyah, from him. This chain is sound. He was one of the four who collected the Qur'aan during the lifetime of the Messenger of God, and he was the finest reciter among the Companions and the master of the reciters.

Among the Companions, a small amount of exegesis was also transmitted from others, including Anas ibn Maalik ibn al-Nadhr, who died in Basrah in 91 AH.

Aboo Hurayrah, 'Abd al-Rahmaan ibn Sakhr—though there is disagreement concerning this—died in Madeenah in 57 AH.

'Abd Allaah ibn 'Umar ibn al-Khattaab died inthe Noble in 73 AH.

Jaabir ibn 'Abd Allaah al-Ansaaree died in Madeenah in 74 AH.

Aboo Moosaa, 'Abd al-Rahmaan ibn Qays al-Ash'aree, died in 44 AH.

'Abd Allaah ibn 'Amr ibn al-'Aas al-Sahmee died in 63 AH. He was one of the 'Abaadilah upon whom the transmission of knowledge settled at the end of the Companions' era.

Zayd ibn Thaabit al-Ansaaree, the Prophet's scribe—God bless him and grant him peace—died in 45 AH.

Among the Successors' exegetes were the students of Ibn 'Abbaas, namely the scholars ofthe Noble—may God Most High ennoble it.

Among them was Mujaahid ibn Jabr al-Makkee, who died in 103 AH. He said: “I presented the Qur'aan to Ibn 'Abbaas thirty times.” al-Shaafi'ee and al-Bukhaaree relied on his exegesis.

Sa'eed ibn Jubayr died in 94 AH.

'Ikrimah, the client of Ibn 'Abbaas, died inin 105 AH.

Taawoos ibn Kaysaan al-Yamaanee died inin 106 AH.

'Ataa' ibn Abee Rabaah al-Makkee died in 114 AH.

Among them were the students of Ibn Mas'ood, the scholars of Koofah.

They included 'Alqamah ibn Qays, who died in 102 AH, and al-Aswad ibn Yazeed, who died in 75 AH.

Ibraaheem al-Nakha'ee died in 95 AH.

Al-Sha'bee died in 105 AH.

Among them were the students of Zayd ibn Aslam, such as 'Abd al-Rahmaan ibn Zayd and Maalik ibn Anas.

Among them were al-Hasan al-Basree, who died in 121 AH; 'Ataa' ibn Abee Salamah Maysarah al-Khuraasaanee; Muhammad ibn Ka'b al-Quradhee, who died in 117 AH; Aboo al-'Aaliyah Rafee' ibn Mihraan al-Riyaahee, who died in 90 AH; al-Dhahhaak ibn Muzaahim; 'Atiyyah ibn Sa'eed al-'Awfee, who died in 111 AH; Qataadah ibn Du'aamah al-Sadoosee, who died in 110 AH; al-Rabee' ibn Anas; and al-Suddee.

After this class came those who composed books of exegesis collecting the statements of the Companions and Successors, such as Sufyaan ibn 'Uyaynah, Wakee' ibn al-Jarraah, Shu'bah ibn al-Hajjaaj, Yazeed ibn Haaroon, 'Abd al-Razzaaq, Aadam ibn Abee Iyaas, Ishaaq ibn Raahwayh, Rooh ibn 'Ubaadah, 'Abd Allaah ibn Humayd, Aboo Bakr ibn Abee Shaybah, and others.

After them came another class, including 'Abd al-Razzaaq, 'Alee ibn Abee Talhah, Ibn Jareer, Ibn Abee Haatim, Ibn Maajah, al-Haakim, Ibn Mardooyah, Aboo al-Shaykh Ibn Hibbaan, Ibn al-Mundhir, and others.

After them a class arose to compose exegeses filled with benefits but stripped of chains of transmission, such as Aboo Ishaaq al-Zajjaaj and Aboo 'Alee al-Faarisee.

As for Aboo Bakr al-Naqqaash and Aboo Ja'far al-Nahhaas, later scholars frequently corrected them, as they did Makkee ibn Abee Taalib and Aboo al-'Abbaas al-Mahdawee.

Later groups composed works of exegesis, abbreviating the chains and transmitting statements incompletely. In this way intrusions entered, the sound became confused with the defective, and everyone began to report whatever opinion occurred to him or rely on whatever came to mind. Successors then transmitted it from predecessors, imagining that it had an original basis and paying no attention to verifying what had been transmitted from the righteous early authorities, who are the models in this field.

After that, some people who excelled in one of the sciences composed works. Some filled their books with whatever art predominated in their own temperament and restricted them to what they themselves had mastered, as though the Qur'aan had been revealed for that science alone, even though it contains an explanation of everything.

The grammarian, therefore, concerns himself only with parsing and multiplying possible analyses, even when remote, and transmits the rules, questions, branches, and disagreements of grammar, as did al-Zajjaaj, al-Waahidee in al-Baseet, and Aboo Hayyaan in al-Bahr and al-Nahr.

The historian concerns himself only with stories, completing them, and reporting from earlier generations, whether the reports are sound or false. al-Tha'labee was among them.

The jurist nearly recites all jurisprudence in his exegesis and may digress into establishing proofs for subsidiary legal questions that have no real connection to the verse, and into answering the proofs of opponents, as al-Qurtubee did.

The author of the rational sciences, especially Imaam Fakhr al-Deen al-Raazee, filled his exegesis with the statements of sages and philosophers,

moving from one subject to another until the reader is astonished. Aboo Hayyaan said in al-Bahr: “Imaam al-Raazee gathered many lengthy matters in his exegesis that have no need in the science of exegesis.” Thus some scholars said of it: “Everything except exegesis.” As for the innovator, his only aim is to distort the verses and make them conform to his corrupt doctrine. If a stray notion appears to him from afar, he seizes it; if he finds the slightest opening, he rushes into it. It is reported that al-Bulqeenee said: “I extracted Mu'tazilism from al-Kashshaaf with pincers.” Among this is his statement concerning His saying—glorious and exalted is He—{فَمَنْ زُحْزِحَ عَنِ النَّارِ وَأُدْخِلَ الْجَنَّةَ فَقَدْ فَازَ}: “What victory is greater than entering Paradise?” By this he alluded to the denial of the beatific vision. As for the heretic, do not ask about his unbelief, his heresy concerning God's verses, or his attributing to God what He never said, as in the statement of some concerning {ِنْ هِيَ إِلَّا فِتْنَتُكَ}: “Nothing harms the servants more than their Lord.” This statement is attributed to Aboo Taalib al-Makkee, the author of Qoot al-Quloob.

In the same category are those who speak about the Qur'aan without a chain, without transmission from the early authorities, and without observing the principles of the Law and the rules of Arabic. An example is the two-volume exegesis by Mahmood ibn Hamzah al-Kirmaanee, which he called al-'Ajaa'ib wa-l-Gharaa'ib. He included statements that are “wonders” to common people and strange departures from what was known from the early authorities. Rather, they are rejected statements that may not be believed or mentioned except as a warning. One example is the claim concerning {رَبَّنَا وَلا تُحَمِّلْنَا مَا لا طَاقَةَ لَنَا بِهِ} that it means love and passion. Another is their statement concerning {وَمِنْ شَرِّ غَاسِقٍ إِذَا وَقَبَ}: “It means the male organ when it rises.” Another is their claim concerning {مَنْ ذَا الَّذِي يَشْفَعُ عِنْدَهُ}: “Its meaning is 'who is humbled by him,' with dhul meaning humiliation; dhee points to the self; yashfi derives from healing; and the answer to man is an imperative from awareness.”

Al-Bulqeenee was asked about one who interpreted in this manner, and he gave the legal opinion that the man was a heretic.

As for the speech of the Sufis concerning the Qur'aan, it is not exegesis.

Ibn al-Salaah said in his legal opinions: “I found that Imaam al-Waahidee said: 'Al-Sulamee composed Haqaa'iq al-Tafseer. If he believed that this was exegesis, then he committed unbelief.'”

Al-Nasafee said in his 'Aqaa'id: “The texts are carried according to their outward meanings; departing from them toward meanings claimed by the people of the inward is heresy.” al-Taftaazaanee said in his commentary: “The heretics were called Baatinees because they claim that the texts do not have their outward meanings, but possess inward meanings known only to the teacher. Their aim is thereby to negate the Law entirely.”

He said: “As for what some verifying scholars hold—that texts retain their outward meanings while containing subtle indications of fine points disclosed to those who travel the path, and that these can be reconciled with the intended outward meanings—that is the perfection of faith and pure gnosis.”

Taaj al-Deen 'Ataa' Allaah said in Lataa'if al-Minan: “Know that this group's interpretation of the speech of God—glorious and exalted is He—and the speech of His Messenger—God bless him and grant him peace—through unusual meanings is not diverting the outward from its outward meaning. The verse's outward meaning includes what the verse brought and indicated according to the usage of the tongue; there are also inward understandings perceived through the verse and hadith by one whose heart God Most High has opened.”

The hadith states: “Every verse has an outward and an inward meaning; every letter has a limit; and every limit has a point of ascent.” Let no disputant deter you from receiving these meanings from them by saying: “This diverts the speech of God Most High and the speech of His Messenger.” It is not diversion. It would be diversion only if they said: “The verse has no meaning except this.” They do not say that; rather, they interpret the outward meanings according to their outward meanings, intending their proper referents. End quote.

The Glossary of Technical Terms of the Sciences says: “Concerning the outward and inward meanings, there are several views.” It then mentions them and says: “Some scholars said: 'Every verse has sixty thousand understandings.' This indicates that there is extensive scope in understanding the meanings of the Qur'aan. The transmitted outward exegesis does not exhaust perception through transmission and hearing. Such transmission is necessary for outward exegesis, to avoid confusion; after that, understanding and inference expand. One may not be negligent in preserving the outward exegesis; it is necessary first, for there is no hope of reaching the inward before mastering the outward. For more, consult al-Itqaan.” End quote.

The author of Miftaah al-Sa'aada said: “Faith in the Qur'aan is affirming that it is the speech of God—glorious and exalted is He—revealed to His Messenger Muhammad—God bless him and grant him peace—through Gabriel—peace be upon him—and that it indicates an eternal attribute belonging to Him, glorious and exalted is He. Whatever it indicates through the rules of Arabic, which is intended by God—glorious and exalted is He—is true and beyond doubt. Then its indication of His intention through literary principles compatible with the legal rules and Prophetic hadiths is also intended by God Most High.”

Among the established teachings is that God's intent in the Qur'aan is not confined to this measure, since hadiths establish that every verse has an outward and an inward meaning. That other intended meaning is not disclosed to everyone; rather, whoever is granted understanding and knowledge from Him Most High has a criterion for its soundness: it must not overturn the outward meanings understood from the wordings through Arabic principles, contradict legal rules, oppose the inimitability of the Qur'aan, or contradict the texts contained in it. If these conditions are found, it should not be rejected; otherwise it is beyond acceptance.

Al-Zamakhsharee said: “It is incumbent upon the exegesis of the Qur'aan to preserve the excellence of its composition, the perfection of its eloquence, and the challenge it presents, keeping them free of anything that would invalidate them. Those whose pure disposition has been strengthened by unveiled spiritual witnessing are the models on these paths, and they should not be prevented from going deeply into them.” He then mentioned the etiquette incumbent upon the exegete.

He said: “Know also that, just as scholars explained conditions for exegesis, they explained conditions for the exegete. It is not lawful for one who lacks them to undertake it while remaining ignorant of them. They are mastery and perfection in fifteen sciences: language, grammar, morphology, etymology, semantics, exposition, embellishment, readings, the principles of religion, the principles of jurisprudence, occasions of revelation, stories, abrogating and abrogated passages, jurisprudence, and hadiths explaining the concise and ambiguous; and the science of gifted knowledge, which God—glorious and exalted is He—bestows upon one who acts upon what he knows. These are the sciences from which an exegete cannot dispense; indeed, the science of exegesis requires breadth in every science.”

Exegesis of the Qur'aan is then of three kinds:

First: knowledge that God Most High has not disclosed to any of His creation, namely the knowledge of the secrets of His Book that He has reserved for Himself, such as knowing the reality of His Essence and the realities of His Names and Attributes. No one may speak about this.

Second: what God—glorious and exalted is He—disclosed to His Prophet of the secrets of the Book and reserved for him. No one may speak about it except him—peace and blessings be upon him—or one whom he authorizes. It is said that the opening letters of the soorahs belong to this category; it is also said that they belong to the first.

Third: sciences God Most High taught His Prophet from the manifest and hidden meanings deposited in His Book and commanded him to teach. This divides into two parts:

Some may be discussed only by transmission, such as occasions of revelation, abrogating and abrogated passages, the Qur'aan and its languages, the stories of nations, and reports of what will occur.

Some are obtained through reflection and inference from the wordings, and this is of two kinds:

One is disputed concerning its permissibility: interpretation of the ambiguous verses.

The other is agreed upon: deriving foundational, subsidiary, and grammatical rulings, because they are based on analogies. The arts of eloquence, varieties of admonition, wisdoms, and indications may likewise be inferred from it by one qualified to do so. Other than these matters is interpretation by opinion, which is prohibited and has five forms:

First: exegesis without acquiring the sciences that make it permissible.

Second: interpreting the ambiguous, whose knowledge belongs only to God—glorious and exalted is He.

Third: exegesis established for a corrupt doctrine, making the doctrine the foundation and the exegesis subordinate to it, supporting it by whatever route is possible, even if weak.

Fourth: asserting decisively, without evidence, that God—glorious and exalted is He—intends such and such.

Fifth: exegesis by preference and desire.

When you know these benefits—though we have treated them at length because this is the head and chief of the sciences—know that books of exegesis are numerous. In our book al-Ikseer fee Usool al-Tafseer we mentioned what is recorded in Kashf al-Dhunoon and added further works arranged according to the letters of the alphabet.

The City of the Sciences says: “Books composed in exegesis are of three kinds: concise, intermediate, and extensive.”

Among the concise works are Zaad al-Maseer by Ibn al-Jawzee; al-Wajeez by al-Waahidee; al-Tafseer al-Waadhih by al-Raazee; Tafseer al-Jalaalayn, half of which was written by Jalaal al-Deen al-Mahallee and completed by Jalaal al-Deen al-Suyootee; and the well-known work of Aboo Hayyaan. Intermediate works include al-Waseet by al-Waahidee; the Tafseer of al-Maatureedee; Tafseer al-Tayseer by Najm al-Deen al-Nasafee; al-Kashshaaf by al-Zamakhsharee; the Tafseer of al-Teebee; the Tafseer of al-Baghawee; the Tafseer of al-Kawaashee; the Tafseer of al-Baydhaawee; the Tafseer of al-Qurtubee; the Tafseer of Siraaj al-Deen al-Hindee; and Madaarik al-Tanzeel by Aboo al-Barakaat al-Nasafee.

Among the extensive works are al-Baseet by al-Waahidee; the Tafseer of al-Raaghib al-Isfahaanee; the Tafseer of Aboo Hayyaan called al-Bahr; al-Tafseer al-Kabeer by al-Raazee; the Tafseer of al-'Allaamee, which I saw in forty volumes; the Tafseer of Ibn 'Atiyyah al-Dimashqee; the Tafseer of al-Kharqee, named after a seller of rags and cloth; the Tafseer of al-Hoofee; the Tafseer of al-Qushayree[1]; the Tafseer of Ibn 'Aqeel; al-Suyootee's Tafseer, called al-Durr al-Manthoor fee al-Tafseer bi-l-Ma'thoor; the Tafseer of al-Tabaree; and, among the exegetical works, I'raab al-Qur'aan by al-Safaaqisee.” End quote.

I say: Among the excellent exegeses composed in these latter times is the Tafseer of our shaykh, the imaam, the independent jurist, the distinguished judge of judges in San'aa', Yemen, Muhammad ibn 'Alee al-Shawkaanee, who died in 1255 AH,

[Edition footnote 1] al-Qushayree is named after the tribe of Qushayr ibn Ka'b.

called Fath al-Qadeer, combining the two arts of transmission and understanding in the science of exegesis; and then this humble servant's exegesis, called Fath al-Bayaan fee Maqaasid al-Qur'aan. By God's grace it was printed at our press in Bhopal. Twenty thousand rupees were spent on the banquet celebrating its printing. Caravans carried it from India to the Arab and Persian lands, and it received acceptance from scholars of the Book and Sunnah residing in the Sacred City and the City of His Prophet—peace be upon him—as well as from the traditionists of Yemen, San'aa', Jerusalem, the Maghrib, and others. All praise belongs to God for this.

Chapter

Ibn Khaldoon said in his discussion of the Qur'aanic sciences of exegesis and recitation:

As for exegesis, know that the Qur'aan was revealed in the language of the Arabs and according to the modes of their eloquence. They all understood it and knew the meanings of its individual words and constructions. It was revealed passage by passage and verse by verse to explain divine unity and religious obligations according to circumstances. Some concerned matters of faith, some the rulings of the limbs; some preceded and some followed and abrogated what came before. The Prophet—God bless him and grant him peace—explained the concise and distinguished the abrogating from the abrogated, teaching this to his Companions. They knew it, knew the occasions of revelation, and knew the contextual implications transmitted from him, as is known from His saying Most High, {إِذَا جَاءَ نَصْرُ اللَّهِ وَالْفَتْحُ}: that it announced the death of the Prophet. The like of this was transmitted from the Companions—may God be pleased with them all. The Successors circulated it after them and transmitted it from them. It continued to be transmitted among the earliest generation and the early authorities until these forms of knowledge became sciences and books were written. Much of this was recorded, and the reports transmitted concerning it from the Companions and Successors were passed on, reaching al-Tabaree, al-Waaqidee, al-Tha'labee, and other exegetes, who wrote in it whatever reports God willed them to write.

Then the sciences of the tongue became technical disciplines, dealing with the subject matter of language, the rules of parsing, and eloquence in constructions. Compendia were composed after these had been natural capacities of the Arabs, requiring no transmission or book for reference. This was forgotten, and the sciences began to be learned from the books of the linguists. They were needed for exegesis because the Qur'aan is in the Arabic tongue and follows the modes of Arab eloquence. Exegesis thus became of two kinds: transmitted exegesis based on reports from the early authorities—knowledge of the abrogating and abrogated, occasions of revelation, and the purposes of the verses. None of this is known except through transmission from the Companions and Successors. The early scholars collected and preserved it, but their books and transmissions contain the trivial and substantial, the accepted and rejected. The reason is that the Arabs were not people of Scripture or learning; nomadism and illiteracy predominated among them. When they desired to know matters that human souls naturally seek—causes of created things, the beginning of creation, and the secrets of existence—they asked the People of the Book who preceded them and learned from them. These were Jews who possessed the Torah, Christians who followed their religion, and Torah-people living among the Arabs, who were nomadic like them. They knew no more than what common People of the Book knew, most of them being from Himyar, who had adopted Judaism. When they embraced Islam, they retained what they had, insofar as it had no connection to the legal rulings they took care over, such as accounts of the beginning of creation, future events, battles, and the like. These included Ka'b al-Ahbaar, Wahb ibn Munabbih, 'Abd Allaah ibn Salaam, and others. Exegeses became filled with their transmissions. Reports of this sort were attributed to them and did not concern legal rulings, so the exegetes exercised care regarding the soundness required for action but were lenient concerning such matters, filling their books with these transmissions. Their origin, as we said, was the Torah-people who lived in the desert and had no reliable knowledge of what they transmitted.

Yet after their reputations spread and their standing became great because of their religious rank, their reports were accepted. This continued until people returned to verification and critical examination.

Aboo Muhammad ibn 'Atiyyah, one of the later scholars in the West, then came and summarized all those exegeses, carefully selecting what was closest to soundness and placing it in a book circulated among the people of the Maghrib and al-Andalus, with an excellent method.

Al-Qurtubee followed him in that method, according to the same approach, in another book famous in the East.

The other kind of exegesis is that which returns to the language: knowledge of lexicon, parsing, and eloquence in conveying meaning according to purposes and styles. This kind rarely stands apart from the first, because the first is the intended object in itself. This second kind arose only after the language and its sciences became technical disciplines. It may predominate in some exegeses. Among the best works containing this art is al-Kashshaaf by al-Zamakhsharee of Khwaarazm in Iraq. Its author, however, was a Mu'tazilee in doctrine and presented arguments for their corrupt positions whenever an opportunity arose in the Qur'aan through the paths of eloquence. For this reason the verifying scholars of the Sunnah turned away from it and warned the public of its hidden dangers, while acknowledging his firm mastery of language and eloquence. If a reader also understands the Sunnee doctrines and can argue for them, he is safe from its dangers. One should therefore benefit from reading it because of the rarity of its linguistic discussions. In these later ages a work by an Iraqi, Sharaf al-Deen al-Teebee of Tabriz in Iraq, reached us. He explained this book of al-Zamakhsharee, tracked its wordings, and addressed its Mu'tazilee doctrines with proofs that refuted them, showing that eloquence in the verse follows the view of the Sunnees, not that of the Mu'tazilees. He excelled in this while also delighting the reader with the other arts of eloquence—“Above every possessor of knowledge is one more knowing.” End of his words.

Chapter

God Most High said: {وَنَزَّلْنَا عَلَيْكَ الْكِتَابَ تِبْيَاناً لِكُلِّ شَيْءٍ}, and He said: {مَا فَرَّطْنَا فِي الْكِتَابِ مِنْ شَيْءٍ}. The Messenger of God—God bless him and grant him peace—said:

“There will be trials.” They asked: “What is the escape from them?” He said: “The Book of God: in it is news of what came before you, reports of what comes after you, and judgment concerning what is among you.” al-Tirmidhee and others transmitted it.

Aboo Mas'ood said: “Whoever desires knowledge should turn to the Qur'aan, for in it is the good of the first and last.” Sa'eed ibn Mansoor transmitted it in his Sunan. al-Bayhaqee said: “He meant the foundations of knowledge.”

Some of the early authorities said: “Whenever I heard a hadith, I sought a verse for it in the Book of God Most High.”

Sa'eed ibn Jubayr said: “No hadith from the Messenger of God—God bless him, his family, and grant him peace—reached me in its proper form without my finding its confirmation in the Book of God.” Ibn Abee Haatim transmitted it.

Ibn Mas'ood—may God be pleased with him—said: “Every science was revealed in this Qur'aan, and everything was distinguished for us within it, but our knowledge falls short of what has been explained to us in the Qur'aan.” Ibn Jareer and Ibn Abee Haatim transmitted it. Aboo Hurayrah—may God be pleased with him—reported that the Messenger of God—God bless him and grant him peace—said: “If God had overlooked anything, He would have overlooked the atom, the mustard seed, and the mosquito.” Aboo al-Shaykh transmitted it in al-'Adhama.

Al-Shaafi'ee said: “Everything the Prophet—God bless him and grant him peace—judged was what he understood from the Qur'aan.” I say: This is supported by his statement—God bless him and grant him peace—“I declare lawful only what God has made lawful in His Book.” al-Tabaraanee transmitted it in this wording from 'Aa'ishah—may God be pleased with her.

Al-Shaafi'ee also said: “No religious event occurs to anyone without the Book of God containing guidance concerning it.” One cannot object that some rulings were first established by the Sunnah, because in reality they are taken from the Book of God: God Most High repeatedly obligates us in the Qur'aan to follow the Messenger and commands us to accept his word rather than anyone else's. For this reason imitation was prohibited; the whole Sunnah is an explanation of the Qur'aan and an exegesis of the Criterion.

Al-Shaafi'ee once said in “Ask me whatever you wish, and I will tell you about it from the Book of God.”

He was asked: “What do you say about a person in ihraam who kills a hornet?”

He said: “In the name of God, the Merciful, the Compassionate. God Most High said: {وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا}.” He then transmitted through Hudhayfah ibn al-Yamaan from the Prophet, with its chain, that he said: “Follow those who come after me: Aboo Bakr and 'Umar.” He then transmitted from 'Umar ibn al-Khattaab that he commanded a person in ihraam to kill the hornet. Similar is Ibn Mas'ood's account concerning the cursing of tattooers and others, and his use of the noble verse cited above; it is well known and was transmitted by al-Bukhaaree.

Similar is the story of the woman who spoke only through the Qur'aan:

'Abd Allaah ibn al-Mubaarak said: “I set out intending the Sacred House and a visit to the Prophet's Mosque—peace be upon him. As I traveled, I saw a dark figure. I passed by and found an old woman wearing a woolen cloak and woolen veil. I greeted her, and she said: {سَلامٌ قَوْلاً مِنْ رَبٍّ رَحِيمٍ}. I asked: 'May God Most High have mercy on you; what are you doing here?'”

She said: {مَنْ يُضْلِلِ اللَّهُ فَلا هَادِيَ لَهُ}. I realized she had lost the road and asked: “Where are you going?”

She said: {سُبْحَانَ الَّذِي أَسْرَى بِعَبْدِهِ لَيْلاً مِنَ الْمَسْجِدِ الْحَرَامِ إِلَى الْمَسْجِدِ الْأَقْصَى}. I understood that she had completed her pilgrimage and was going to Jerusalem. I asked: “How long have you been here?”

She said: “Three complete nights.” I said: “Shall I bring you food?”

She said: {ثُمَّ أَتِمُّوا الصِّيَامَ إِلَى اللَّيْلِ}. I told her: “This is not Ramadan.”

She said: {وَمَنْ تَطَوَّعَ خَيْراً فَإِنَّ اللَّهَ شَاكِرٌ عَلِيمٌ}. I told her: “Breaking the fast while traveling has been permitted to us.”

She said: {وَأَنْ تَصُومُوا خَيْرٌ لَكُمْ}. I asked: “Why do you not speak to me as I speak to you?” She said: {مَا يَلْفِظُ مِنْ قَوْلٍ إِلَّا لَدَيْهِ رَقِيبٌ عَتِيدٌ}. I asked: “To which people do you belong?”

She said: {مَا لَيْسَ لَكَ بِهِ عِلْمٌ إِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ أُولَئِكَ كَانَ عَنْهُ مَسْؤُولاً}. I said: “I have erred, so pardon me.” She said: “No reproach upon you today; may God forgive you.” I asked: “Would you like me to carry you on my camel until you join the caravan?”

She said: {وَمَا تَفْعَلُوا مِنْ خَيْرٍ يَعْلَمْهُ اللَّهُ}. I made my mount kneel for her.

She said: {قُلْ لِلْمُؤْمِنِينَ يَغُضُّوا مِنْ أَبْصَارِهِمْ}. I lowered my gaze and told her to mount. When she tried, the camel startled, tearing her clothes.

She said: {وَمَا أَصَابَكُمْ مِنْ مُصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ}. I said: “Wait until I hobble it.”

She said: {فَفَهَّمْنَاهَا سُلَيْمَانَ}. I secured the camel and told her to mount. When she had mounted, she said: {سُبْحَانَ الَّذِي سَخَّرَ

لَنَا هَذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ، وَإِنَّا إِلَى رَبِّنَا لَمُنْقَلِبُونَ}. I took the reins and began hurrying along, shouting with delight.

She said: {وَاقْصِدْ فِي مَشْيِكَ وَاغْضُضْ مِنْ صَوْتِكَ إِنَّ أَنْكَرَ الْأَصْوَاتِ لَصَوْتُ الْحَمِيرِ}. I walked and recited poetry.

She said: {فَاقْرَأُوا مَا تَيَسَّرَ مِنَ الْقُرْآنِ}. I said: “That is not forbidden.”

She said: {وَمَا يَذَّكَّرُ إِلَّا أُولُو الْأَلْبَابِ}. I left her silent for a while, then asked: “Would you like a quarter-share?”

She said: {يَا أَيُّهَا الَّذِينَ آمَنُوا لا تَسْأَلوا عَنْ أَشْيَاءَ إِنْ تُبْدَ لَكُمْ تَسُؤْكُمْ}. I stopped asking until I caught up with the caravan. I said: “Here is the caravan; who do you have in it?”

She said: {الْمَالُ وَالْبَنُونَ زِينَةُ الْحَيَاةِ الدُّنْيَا}. I understood that she had children and wealth and asked: “What is their role among the pilgrims?”

She said: {وَعَلامَاتٍ وَبِالنَّجْمِ هُمْ يَهْتَدُونَ}. I understood that they guided the caravan. I took her toward the tents and buildings and asked: “Who do you have there?”

She said: {وَاتَّخَذَ اللَّهُ إِبْرَاهِيمَ خَلِيلاً} {وَكَلَّمَ اللَّهُ مُوسَى تَكْلِيماً} {يَا يَحْيَى خُذِ الْكِتَابَ بِقُوَّةٍ}. I called: “O Ibraaheem, O Moosaa, O Yahyaa.” Young men came to me reciting the talbiyah, like moons. When they sat, she said: {فَابْعَثُوا أَحَدَكُمْ بِوَرِقِكُمْ هَذِهِ إِلَى الْمَدِينَةِ فَلْيَنْظُرْ أَيُّهَا أَزْكَى طَعَاماً فَلْيَأْتِكُمْ بِرِزْقٍ مِنْهُ وَلْيَتَلَطَّفْ}. One of them rose, bought food, and placed it before me. She said:

{كُلُوا وَاشْرَبُوا هَنِيئاً بِمَا أَسْلَفْتُمْ فِي الْأَيَّامِ الْخَالِيَةِ}. I said: “I will not eat your food until you tell me about this woman.” They said: “For forty years she has spoken only through the Qur'aan, fearing that a slip in her speech might anger God.” Glorified is God, powerful over all things. The story ends.[Edition footnote 1] It indicates that the Noble Qur'aan contains everything.

Some of the early authorities said: “There is nothing from which one cannot derive something in the Qur'aan, for one whom God gives understanding.” Some even inferred the Prophet's age—God bless him and grant him peace—as sixty-three years from His saying in Soorat al-Munaafiqoon: {وَلَنْ يُؤَخِّرَ اللَّهُ نَفْساً إِذَا جَاءَ أَجَلُهَا}; it is the head of sixty-three, followed by al-Taghaabun, so that loss might be evident in his departure.

Al-Mursee said: “The Qur'aan gathers the sciences of the first and last. None truly encompassed them except the One who spoke it, then His Messenger—God bless him and grant him peace—apart from what He reserved for Himself. Most of this was inherited from him by the leading Companions, such as the four caliphs, Ibn Mas'ood, and Ibn 'Abbaas, to the point that one said: 'If I lost a camel's halter, I would find it in the Book of God.' The Successors inherited it from them. Then aspirations diminished, resolve weakened, and the learned became fewer and less able to carry what the Companions and Successors had carried of its sciences and arts. They divided its knowledge, and each group devoted itself to one art. Some undertook to regulate its languages, words, articulation points, number of words, verses, soorahs, parts, halves, quarters, prostrations, and pauses for instruction at every ten verses, as well as the enumeration of similar words and corresponding verses, without addressing its meanings or contemplating what it contains. They were called the reciters.”

The grammarians concerned themselves with its inflected and indeclinable nouns, verbs, particles, governing words, and other matters, expanding their discussion of nouns and their dependents, verb types, intransitive and transitive verbs, the written forms of its words, and everything connected with them. Some parsed its difficult passages and others parsed it word by word.

The exegetes concerned themselves with its wordings. They found a wording indicating one meaning, another indicating two, and another indicating more. They applied the first according to its rule, explained the obscure, and investigated preferring among the possible meanings of words bearing two or more meanings; each applied his reasoning and spoke according to his consideration.

The legal theorists concerned themselves with its rational proofs and foundational and theoretical evidences, such as His saying: {لَوْ كَانَ فِيهِمَا آلِهَةٌ إِلَّا اللَّهُ لَفَسَدَتَا}, and many other verses. They derived proofs of God's oneness, existence, abiding, pre-eternity, power, knowledge, and transcendence beyond what does not befit Him, and called this science the Principles of Religion.

Another group reflected on the meanings of its discourse, including what implies generality and what implies specificity. They derived the rules of language concerning literal and figurative usage and discussed specification, ellipsis, explicit and apparent meanings, concise and clear passages, ambiguous passages, commands, prohibitions, abrogation, analogical reasoning, presumption of continuity, induction, and other forms, calling this art the Principles of Jurisprudence.

Another group perfected sound consideration and true reflection concerning its lawful, unlawful, and other rulings. They established its principles and branches and expanded the discussion beautifully, calling it the science of the branches and also jurisprudence.

Another group noticed its stories of earlier generations and vanished nations, transmitted their reports, recorded their traces and events, and even mentioned the beginning of the world and the first things. They called this history and stories.

Others noticed its wisdoms, parables, and admonitions that soften hearts and nearly level mighty mountains. From its promises and threats, warnings and glad tidings, and mention of death, return, resurrection, gathering, reckoning, punishment, Paradise, and Hell, they derived chapters of exhortation and foundations of admonition, becoming preachers and admonishers.

Some derived from it the principles of dream interpretation, such as what appears in the story of Joseph: the fat cows, the dreams of the two prisoners, and the vision of the sun, moon, and stars prostrating. They called it dream interpretation.

They interpreted every dream from the Book; if they could not derive it from the Book, they turned to the Sunnah, which explains the Book; if that was difficult, they turned to wisdoms and parables.

Then they considered common usage in speech and learned the custom to which the Qur'aan alludes in His saying: {وَأْمُرْ بِالْعُرْفِ}.

Some derived from the inheritance verse, with its shares and their recipients, the science of inheritance. From its mention of one-half, one-third, one-fourth, one-sixth, and one-eighth they derived the arithmetic of inheritance and questions of increase,[Edition footnote 2] and extracted the rulings of bequests.

[Edition footnote 2] Imaam al-Shawkaanee said in al-Fath al-Rabbaanee: “The era of prophethood and the days of revelation from heaven ended without an inheritance case involving increase occurring. Increase occurred only in the time of the Companions, who differed...” He gave an excellent and lengthy explanation; whoever wishes may consult it. Hakeem Mu'izz al-Deen Khaalis Booree, seeking office—may God Most High preserve him.

Another group considered the verses indicating wondrous wisdom in night and day, the sun and moon and their phases, the stars and constellations, and other matters, and derived the science of timekeeping.

The writers and poets considered its majesty of wording, wondrous composition, fine transitions, openings, conclusions, shifts in address, amplification, concision, and other features, and derived eloquence, semantics, and embellishment.

The people of spiritual indications and those possessing realization considered it and perceived meanings and subtleties in its wordings, assigning them technical names such as annihilation, subsistence, presence, fear, awe, intimacy, estrangement, contraction, expansion, and the like.

These are the arts the Islamic community took from it. It also contains other sciences, such as medicine, cosmography, geometry, algebra, restoration, astrology, and more.

Medicine revolves around preserving health, strengthening the body, and similar matters. This occurs through balance of temperament and the interaction of opposing qualities, all gathered in one verse: {وَكَانَ بَيْنَ ذَلِكَ قَوَاماً}. It teaches what restores health after its disruption and brings healing to the body after illness in: {شَرَابٌ مُخْتَلِفٌ أَلْوَانُهُ فِيهِ شِفَاءٌ لِلنَّاسِ}; it then adds the medicine of hearts to bodily medicine: {وَشِفَاءٌ لِمَا فِي الصُّدُورِ}.

Cosmography appears throughout the soorahs containing descriptions of the dominion of the heavens and earth and of creatures spread through the upper and lower worlds.

Geometry appears in His saying: {انْطَلِقُوا إِلَى ظِلٍّ ذِي ثَلاثِ شُعَبٍ} {لا ظَلِيلٍ وَلا يُغْنِي مِنَ اللَّهَبِ}, which contains the geometrical principle that a triangular figure has no shade.

Dialectic is found in its many proofs, premises, conclusions, arguments from implication, counterarguments, and other matters; Abraham's debate is a fundamental example.

As for algebra and restoration, it has been said that the opening letters of the soorahs contain durations of years and days, histories of earlier peoples, and the history of this community and this world, with past and remaining periods multiplied together.

Astrology appears in His saying: {أَوْ أَثَارَةٍ مِنْ عِلْمٍ}; Ibn 'Abbaas interpreted it in this way. The Book also contains the foundations of crafts and the names of necessary instruments. Sewing appears in {وَطَفِقَا يَخْصِفَانِ}; smithing in {آتُونِي زُبَرَ الْحَدِيدِ} and {وَأَلَنَّا لَهُ الْحَدِيدَ}; building in verses;

carpentry in {أَنِ اصْنَعْ الْفُلْكَ};

spinning in {فَكَانَتْ كَالْعِهْنِ الْمَنْفُوشِ};

weaving in {كَمَثَلِ الْعَنْكَبُوتِ اتَّخَذَتْ بَيْتاً};

agriculture in {أَفَرَأَيْتُمْ مَا تَحْرُثُونَ}, and in other verses;

hunting in various verses;

diving in {كُلَّ بَنَّاءٍ وَغَوَّاصٍ} and {وَتَسْتَخْرِجُوا مِنْهُ حِلْيَةً};

goldsmithing in {وَاتَّخَذَ قَوْمُ مُوسَى مِنْ بَعْدِهِ مِنْ حُلِيِّهِمْ عِجْلاً جَسَداً};

glassmaking in {صَرْحٌ مُمَرَّدٌ مِنْ قَوَارِيرَ} and {الْمِصْبَاحُ فِي زُجَاجَةٍ};

pottery in {فَأَوْقِدْ لِي يَا هَامَانُ عَلَى الطِّينِ};

navigation in {أَمَّا السَّفِينَةُ}, the verse;

writing in {عَلَّمَ بِالْقَلَمِ} and other verses;

baking and kneading in {أَحْمِلُ فَوْقَ رَأْسِي خُبْزاً};

cooking in {فَمَا لَبِثَ أَنْ جَاءَ بِعِجْلٍ حَنِيذٍ};

washing and bleaching in {وَثِيَابَكَ فَطَهِّرْ} and {قَالَ الْحَوَارِيُّونَ}, for the disciples were bleachers;

butchery in {إِلَّا مَا ذَكَّيْتُمْ}, and buying and selling in many verses;

dyeing in {صِبْغَةَ اللَّهِ وَمَنْ أَحْسَنُ مِنَ اللَّهِ صِبْغَةً} and {بِيضٌ وَحُمْرٌ};

stoneworking in {وَتَنْحِتُونَ الْجِبَالَ بُيُوتاً}, and measuring and weighing in many verses;

shooting in {وَمَا رَمَيْتَ إِذْ رَمَيْتَ} and {وَأَعِدُّوا لَهُمْ مَا اسْتَطَعْتُمْ مِنْ قُوَّةٍ}.

It contains the names of instruments, kinds of food, drink, marriage, and everything that has occurred or will occur in the created world, confirming the meaning of His saying: “We have neglected nothing in the Book.” End of al-Mursee's words, abridged with additions.

Al-Suyootee said in al-Ikleel: “I say: The Mighty Book of God contains everything. As for the categories of knowledge, there is no chapter or question that is foundational without the Qur'aan containing an indication of it. It contains knowledge of the wonders of created things, the dominion of the heavens and earth, what is in the highest horizon and beneath the soil, the beginning of creation, the names of eminent messengers and angels, and the principal reports of earlier nations, such as the story of Adam and Iblees when he caused him to leave Paradise.”

It also contains the story of the son named 'Abd al-Haarith, the raising of Idrees, and the drowning of the people of Noah.

It contains the stories of the earlier and later 'Aad, the people of Tubba', Yoonus, the companions of al-Rass, Thamood and the she-camel, the people of Lot, and the earlier and later people of Shu'ayb, for he was sent twice; the story of Moses, from his birth and being cast into the river, through killing the Copt, traveling to Madyan, marrying Shu'ayb's daughter, God's speech to him beside the mountain, coming to Pharaoh, leaving, and drowning his enemy; the calf; the people who went with him and were struck by the thunderbolt; the murdered man and the cow; his account of killing the tyrants; his account with al-Khidhr; the people who traveled through a passage in the earth to China; the story of Taaloot and David with Goliath and David's trial; Solomon and the Queen of Sheba and his trial; the people who fled the plague, whom God caused to die and then revived; Abraham's debate with his people and Nimrod; his placing Ishmael and his mother at building the House, and the sacrificial victim; Joseph's story, among the most expansive and beautiful; Mary and the birth, mission, and raising of Jesus; Zechariah and John; Job and Dhoo al-Kifl; Dhoo al-Qarnayn's journey to the rising and setting places of the sun and his building the barrier; the Companions of the Cave; the Companions of al-Raqeem; Bukhtanassar; the two men, one of whom had a garden; the Companions of the Garden; the believing man of Yaaseen; the Companions of the Elephant; and the tyrant who sought to ascend to heaven. End quote.

Al-Suyootee omitted other stories, including Cain's killing of his brother Abel and Abel's burial at the raven's direction.

He said: “It also contains matters concerning the Prophet—God bless him and grant him peace—such as Abraham's prayer, Jesus' glad tidings, his mission, and his emigration.”

His campaigns include Badr in al-Anfaal, Uhud in Aal 'Imraan, the lesser Badr there, the Trench in al-Ahzaab, al-Nadheer in al-Hashr, al-Hudaybiyah in al-Fath, Tabook in Baraa'ah, and the Farewell Pilgrimage in al-Maa'idah.

It also contains his marriage to Zaynab bint Jahsh, the prohibition of a bondwoman, his wives' conspiring against him, the story of the slander, the Night Journey, the splitting of the moon, and the Jews' magic.

It contains the beginning of the creation of the human being until his death, the manner of death, the taking of the soul, what happens to it after its return to heaven, the opening of the door for the believing soul, the casting away of the unbelieving soul, the punishment and questioning in the grave, the dwelling places of souls, and the ten major signs of the Hour: the descent of Jesus, the emergence of the Antichrist, Gog and Magog, the Beast, the Smoke, the lifting of the Qur'aan, the rising of the sun from the west, the closing of repentance's door, and the sinkings. It contains the states of resurrection: the blowing of the Trumpet for terror, swooning, and rising; gathering; the terrors of the standing, the intensity of the sun, the shade of the Throne, the bridge, the scales, the pool, reckoning for some and the salvation of others.

It contains the testimony of the limbs; the giving of books into the right hands, left hands, and from behind the back; intercession, by permission; Paradise[Edition footnote 3] and its gates, rivers, trees, fruits, ornaments, vessels, degrees, and the vision of God Most High.

And Hell[Edition footnote 4], with its valleys, kinds of punishment, forms of torment, zaqqoom, boiling water, and other matters which, if expanded, would fill volumes.

The Qur'aan contains all His Most Beautiful Names, as reported in hadith; it contains one thousand of His names in an unrestricted enumeration.

It also contains a collection of the Prophet's names—God bless him and grant him peace—seventy names, which al-Suyootee mentioned at the end of al-Ikleel.

It contains the branches of faith, numbering seventy-odd.

It contains the laws of Islam, numbering three hundred and fifteen; the types of major sins and many minor sins; and confirmation of every hadith transmitted from the Prophet—God bless him and grant him peace.

Al-Hasan al-Basree said: “God revealed one hundred and four books. He deposited their sciences in four: the Torah, Gospel, Psalms, and Criterion. He then deposited the sciences of the three in the Criterion, the sciences of the Criterion in the mushaf's detailed sections, and the sciences of the detailed sections in the Opening of the Book. Whoever knows its exegesis is like one who knows the exegesis of all the revealed books.” al-Bayhaqee transmitted it.

I say: For this reason its recitation in every prayer unit—even for one praying behind an imam—is obligatory according to those who know the truth. It is the seven oft-repeated verses and the Mighty Qur'aan. Many hadiths concerning its virtue have been transmitted, apart from those which hadith critics explicitly judged fabricated. A number of scholars composed independent works explaining it, expanding and summarizing their discussions.

[Edition footnote 3] This includes the hadeeth master Ibn al-Qayyim's Haadee al-Arwaah ilaa Bilaad al-Afraah, which the distinguished author of this book abridged and called Mutheer Saakin al-Gharaam ilaa Rawdhaat Daar al-Salaam. It is a book without equal in Islam. Mawlawee Muhammad 'Abd al-Majeed Khaan, supervisor of the presses—may his Lord preserve him.

[Edition footnote 4] The author of this book composed a valuable short volume on this subject called Yaqdhat Oolee al-I'tibaar mimmaa Warada fee Dhikr al-Naar wa-Ashaab al-Naar, one of his original works on the topic. Haafidh Sayyid Muhammad Soortee, supervisor of the offices—may God preserve him.

Imaam Fakhr al-Deen al-Raazee derived ten thousand legal questions from it, as he expressly stated at the beginning of his Great Exegesis. All of this indicates the exalted rank of the Noble Book and the elevated status of the Generous Criterion. al-Shaafi'ee—may God have mercy on him—said: “Everything the imams say is an explanation of the Sunnah, and the whole Sunnah is an explanation of the Qur'aan.”

I say: For this reason hadith and the Qur'aan are the two foundations of the Law, with no third. The statement of the legal theorists that the proofs and foundations of the Law are four—Book, Sunnah, consensus, and analogy—is plainly a leniency in expression. The two suffice for every ruling of what has occurred and will occur in the world until the Resurrection. Verses of the Noble Book and reports of the purified Sunnah indicate this. This was the position of the literalists, concerning whom the Messenger—God bless him and grant him peace—said: “A group of my community will remain manifest upon the truth.” Some of the early authorities said: “The Prophet said nothing without it being in the Qur'aan or having its basis there, near or far. One understands it and another fails to understand it.” The same applies to everything he judged or decided. End quote.

If the Sunnah is an explanation of the Book, what can be said of the Book's own virtue? It is enough for its honor that it is the speech of our Creator, Provider, and Bestower without obligation, revealed as a just and comprehensive judgment containing all sciences, virtues, arts, excellences, beauties, noble qualities, praises, distinctions, and ranks, great and small. No book equals it and no discourse approaches it. This is a summary of the matter.

People composed extensively on the categories of the Qur'aanic sciences and their exegeses. Shaykh and haafidh Jalaal al-Deen al-Suyootee—may God have mercy on him—composed works on many categories, such as occasions of revelation, foreign words, ambiguities, contexts of occurrence, and others. Each work surpassed the books composed on its category through fine brevity, sound editing, and comprehensiveness.

People also devoted books to its legal rulings, including works by al-Qaadhee Ismaa'eel, al-Bakr ibn al-'Alaa', Aboo Bakr al-Raazee, al-Kiyaa al-Harraasee, Aboo Bakr ibn al-'Arabee, Ibn al-Faras, al-Mooza'ee, and others. Each benefited, excelled, gathered, and created a fine comprehensive work.

Al-Suyootee has a work on this called al-Ikleel fee Istinbaat al-Tanzeel, in which he records every legal, legal-theoretical, or doctrinal question derived from the Qur'aan and used as evidence. Hold firmly to that book and bite it with your molars.

I composed a work devoted specifically to its rulings, Nayl al-Maraam min Tafseer Aayaat al-Ahkaam. In summary, the sciences of the Book cannot be counted, its exegeses cannot be exhausted, its arts have no end, its blessings stop at no limit, and its lights cannot be delineated or bounded.

Once this is established, you know that all the sciences mentioned in this book are found in that Book by indication and allusion, explicitly or conceptually, explained or concise. None knows them except one firmly rooted in perfection whose understanding swims through the seas of knowledge, in detail and summary. God guides whom He wills to a straight path.

The Science of Urban and Travel Verses

It is a branch of exegesis. Aboo al-Khayr mentioned it merely to increase the number of categories; otherwise there is no reason to count it as an independent science. The same applies to most of the subdivisions he mentioned. He said: “Examples of urban revelation are numerous; as for travel revelation, scholars recorded more than forty, as in al-Itqaan.”

The Science of Refuting Objections to the Qur'aan

It investigates repelling the doubts raised against the Noble Qur'aan by people of misguidance, whether concerning its wording or meaning. Its principles are the Arabic sciences and the two foundational sciences. God knows best.

The Science of Variant Readings

It is one of the branches of the science of recitation.

The Science of Summer and Winter Revelation

It is a branch of exegesis, and its subject, purpose, and benefit are evident to those who consider it.

Al-Waahidee said: “God—glorious and exalted is He—revealed two verses concerning al-kalaalah: one at the beginning of al-Nisaa' in winter, and the other at its end in summer. Among the summer revelations is what was revealed during the Farewell Pilgrimage, such as the beginning of al-Maa'idah, His saying {الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ}, {وَاتَّقُوا يَوْماً تُرْجَعُونَ فِيهِ}, the Verse of Debt, Soorat al-Nasr, and the verses concerning the Battle of the Trench.”

The Science of the Defects of Readings

It investigates the why of the readings, just as the science of readings investigates their how. The first is understanding; the second is transmission.

Since transmission is foundational in the legal sciences, the first was made a branch and the second a foundation, rather than the reverse, though another perspective could permit that. The subject and purpose of this science are clear to the attentive observer. It is mentioned in the City of the Sciences.

The Science of the Virtues of the Qur'aan

The first to compose on it was Imaam Muhammad ibn Idrees al-Shaafi'ee, who died in 204 AH; Aboo al-'Abbaas Ja'far ibn Muhammad al-Mustaghfiree, who died in 432 AH; Daawood ibn Moosaa al-Udwanee; Aboo al-'Ataa' al-Maleeh; Aboo al-Fadhl 'Abd al-Rahmaan ibn Ahmad al-Raazee; Ibn Abee Shaybah; Aboo al-Qaasim ibn Sallaam al-Jumahee, who died in 224 AH; Ibn al-Gharees; Aboo al-Hasan ibn Sakhr al-Azdee; Aboo Dharr; al-Dhiyaa' al-Maqdisee; and Aboo al-Hasan 'Alee ibn Ahmad al-Waahidee, who died in 468 AH. Shams al-Deen Muhammad ibn Tooloon al-Dimashqee abridged the latter and extracted forty hadiths from it. There is also a work on the proofs of the Qur'aan's virtues by a later author, beginning: “Praise belongs to God, who favored His servants with His sent Prophet.”

The Science of Verse Endings

The author of Miftaah al-Sa'aada said: “The faasilah is the final word of a verse, like the rhyme of poetry and the closing phrase of rhymed prose.”

He distinguished verse endings from verse heads: a faasilah is speech separated from what follows, and separated speech may be a verse head or may not; verse heads may be separated or may not. End quote.

A book on verse endings was composed by al-Toofee Sulaymaan ibn 'Abd al-Qawee al-Hanbalee, who died in 710 AH.

The Science of Recitation

It investigates the forms and arrangement of God's speech according to the variant readings transmitted by mass succession. Its principles are introductory and successive transmissions, and it also draws upon the Arabic sciences.

Its purpose is to acquire a firm mastery of the transmitted variations.

Its benefit is to protect God's speech from distortion and alteration. It may also investigate the forms and arrangement of speech with respect to non-mutawaatir variations that have attained widespread recognition.

Its principles are established premises or reports transmitted from trustworthy individuals, as stated by the author of Miftaah al-Sa'aada; the same is found in the City of the Sciences.

He said: “The most famous work in this field is the Laamiyyah poem by Aboo al-Qaasim ibn Feerah[Edition footnote 1] al-Shaatibee, whose meaning in the foreign language of the new Andalusians is...”

Shaatibah is a village near Andalusia.

He was born blind—may God have mercy on him—and had a Raa'iyyah poem containing the orthography of the mushaf. It is the companion of the aforementioned poem in fame and distinction. It has commentaries, including one by Aboo al-Hasan al-Sakhaawee called Fath al-Waseed fee Sharh al-Qaseed, and one by Aboo Ishaaq al-Ja'baree called Kanz al-Ma'aanee; he also wrote a commentary on the Raa'iyyah.

Among them is the commentary by Imaam Muhammad ibn Muhammad al-Jazaree. It has many other commentaries, too numerous to enumerate; whoever masters the aforementioned commentaries will have no need of others.

This field has works besides the aforementioned poem, including al-Tayseer.

Among them is al-Nashr fee al-Qiraa'aat al-'Ashr by al-Jazaree, as well as other abridged and extended works. End quote.

Al-Ja'baree said in his commentary on al-Shaatibiyyah, as quoted in Kashf al-Dhunoon: “Know that the reciters agreed to name a reading after the imam, and the transmission after the person who received it from him without qualification, and the path after the person who received it through that transmission. Thus one says: Naafi''s reading, Qaaloon's transmission, Aboo Nasheet's path. This makes the origin of the disagreement clear: just as each imam has a transmitter, each transmitter has a path.” End quote.

Ibn al-Jazaree said in his al-Nashr: “The first recognized imam to gather the readings in a book was Aboo 'Ubayd al-Qaasim ibn Sallaam. As I understand it, he made them twenty-five readings along with the seven. He died in 224 AH.” End quote.

Ibn Khaldoon said: “The Qur'aan is the speech of God Most High, sent down to His Prophet and written between the two covers of the mushaf. It is mass-transmitted among the community, though the Companions transmitted it from the Messenger of God—God bless him and grant him peace—through different methods in some of its words and in the modes of pronouncing its letters. This was transmitted and became well known until seven specific paths were established. Their transmission, including their modes of performance, was also mass-transmitted, and they became associated with those renowned for transmitting them from great numbers of people. These seven readings became the foundations of recitation. Other readings were perhaps later added to the seven, but in the view of the masters of recitation their transmission is not equally strong. These seven readings are known in their books. Some people disputed the mass transmission of their paths because, in their view, they are modes of performance, which cannot be precisely delimited; they did not regard this as impairing the mass transmission of the Qur'aan, while most rejected this view and affirmed their mass transmission. Others affirmed the mass transmission of aspects other than performance, such as lengthening and facilitation, because their precise modes cannot be established through hearing alone. They were recorded among the sciences, becoming a distinct discipline and an independent science, and people transmitted them in the East and Andalusia from generation to generation, until Mujaahid, one of the clients of the 'Aamirids, ruled in eastern Andalusia and devoted himself to teaching them and presenting them to...”

[Edition footnote 1] The faa' is kasrah, followed by an under-dotted yaa', then a doubled, dhammah-bearing, unmarked raa', as understood from the City of the Sciences and al-Qaamoos.

The leading reciters were in his presence, and he gained great distinction in this matter. Mujaahid later became governor of Daaniyah and the Eastern Islands, where the reciters in particular prospered. In his time Aboo 'Amr al-Daanee appeared, reached the pinnacle in this field, and became the authority people relied upon, abandoning other works and adopting among them his book al-Tayseer.

Later, in the generations that followed, Aboo al-Qaasim ibn Feerah of Shaatibah appeared. He refined and abridged what Aboo 'Amr had recorded, arranging it all in a poem in which he encoded the names of the reciters with the letters alif, baa', jeem, and daal in an excellent order, so that his intended abridgment would be easy to memorize. He fully covered the discipline, and people devoted themselves to memorizing it and teaching it to young students; this became the practice in the cities of the Maghrib and Andalusia. The discipline of recitation was sometimes joined by the science of orthography, namely the placement and written forms of the Qur'aan's letters in the mushaf, for many letters are written contrary to the familiar conventions of writing: the additional yaa' in {بِأَيۡيۡدٍ}, the additional alif in {لَأَذۡبَحَنَّهُ} and {لَا أُوَضِّعُوا}, the waaw in {جَزَاؤُ الظَّالِمِينَ}, the omission of alifs in some places but not others, and the writing of some taa's extended although their original form is tied like a haa', and so forth.

The explanation for this mushaf orthography was given earlier in the discussion of writing. When this divergence from the conventions and rules of writing arose, it had to be recorded, so people wrote about it alongside their other sciences. In the Maghrib it reached the aforementioned Aboo 'Amr al-Daanee, who wrote works on it, the most famous being al-Muqni'. People adopted and relied upon it, and Aboo al-Qaasim al-Shaatibee versified it in his famous poem with a raa' rhyme; people eagerly memorized it.

Disagreement over the orthography then increased in other words and letters. Aboo Daawood Sulaymaan ibn Najaah, a client of Mujaahid, mentioned them in his books. He was a student of Aboo 'Amr al-Daanee and renowned for carrying his knowledge and transmitting his books.

After him, another disagreement was transmitted. al-Kharraaz, one of the later scholars of the Maghrib, composed another didactic poem, adding many disagreements to al-Muqni' and attributing them to their transmitters. It became famous in the Maghrib, and people restricted themselves to memorizing it, abandoning the orthography books of Aboo Daawood, Aboo 'Amr, and al-Shaatibee. God knows best.

The Science of How the Qur'aan Was Sent Down

The author of Miftaah al-Sa'aada said: “There are three views concerning how it was sent down:

First, and this is the sounder and more famous view: it descended to the lowest heaven in its entirety on the Night of Decree, then was sent down piecemeal over twenty-three or twenty-five years, according to the disagreement over the length of the Prophet's residence inafter his mission began.

Second, it descended to the lowest heaven over twenty, twenty-three, or twenty-five nights of Decree, with whatever God decreed to send down for the whole year sent down on each night; then it was sent down piecemeal throughout the year. Muqaatil transmitted this view, as did al-Haleemee and al-Maawardee. Fakhr al-Deen al-Raazee mentioned it, saying: 'It is possible,' then suspended judgment over whether this or the first view was preferable.

Third, its sending down began on the Night of Decree, after which it was sent down piecemeal at different times throughout the remaining periods.”

Know that the scholars differed over the meaning of sending down.

Some said that it means making the recitation manifest.

Others said that he—God bless him and grant him peace—was inspired with its speech and taught its recitation.

Others said that the angel received it spiritually from God, or preserved it from the Preserved Tablet, then descended with it to the Messenger and delivered it to him.

Others said that those who hold the Qur'aan to be a meaning subsisting in itself say that its sending down consists in bringing into existence the words and letters signifying that meaning and establishing it in the Tablet.

As for those who hold that it is wording, they say that its sending down consisted merely in bringing it into the Tablet and then into the thing sent down to the Prophet—God bless him and grant him peace. They have three views:

One: it was both wording and meaning.

Two: Gabriel descended with the meanings alone, and the Prophet—God bless him and grant him peace—learned them and expressed them in Arabic. The proponent of this view relied on the apparent meaning of His saying: {نَزَلَ بِهِ الرُّوحُ الْأَمِينُ، عَلَى قَلْبِكَ}.

Three: Gabriel cast the meaning into him, and he expressed it in these Arabic words; the people of heaven recited it in Arabic, and it then descended in that form. End quote. There are other views, which you can find in the commentaries, the marginalia of al-Baydhaawee, and al-Suyootee's al-Itqaan—may God have mercy on them both.”

The Science of the Qur'aan's Ambiguous Passages

Aboo al-Khayr said: “Know that the science of ambiguous passages rests solely on transmitted reports; there is no place for opinion in it.” He said that ambiguity in the Qur'aan has causes, then listed six causes.

Al-Suhaylee, Ibn 'Asaakir, Qaadhee Badr al-Deen ibn Jamaa'ah, and al-Suyootee[Edition footnote 2] composed works on the ambiguities of the Qur'aan. al-Suyootee's work gathered the benefits of those books along with additional material, as he states in al-Itqaan.

The Science of the Qur'aan's Difficult Passages[Edition footnote 3]

This is how it appears in Kashf al-Dhunoon.

[Edition footnote 3] A number of scholars composed works on it.

The Science of Terrestrial and Celestial Revelation

As for the terrestrial, it is evident.

As for the celestial, it is what was sent down on the Night of the Ascension, such as the two verses at the end of Soorat al-Baqarah.

Ibn al-'Arabee said that some of the Qur'aan is celestial,[Edition footnote 4] some terrestrial, some sent down between heaven and earth, and some sent down beneath the earth in the cave.

The terrestrial and celestial are evident.

As for what was sent down between heaven and earth, perhaps he meant in the space between them, such as what was sent down on the Night of the Ascension.

As for what was sent down beneath the earth in the cave, it is Soorat al-Mursalaat, according to the sound report from Ibn Mas'ood—may God be pleased with him.

The Science of the First Revelation

Its subject and circumstances are clear. Concerning the first revelation, the soundest view is that it was {اقْرَأْ بِاسْمِ رَبِّكَ}.

It is also said that it was {يَا أَيُّهَا الْمُدَّثِّرُ}.

The reconciliation is that al-Muddaththir was the first complete soorah revealed, which does not preclude the opening of Soorat al-Qalam from being the first revelation absolutely, while al-Muddaththir was first after the interruption of revelation.

It is also said that the first revelation was Soorat al-Faatihah; most exegetes held this view.

It is also said that the first revelation was “In the name of God, the Merciful, the Compassionate.”

As for the last soorah revealed, it was Baraa'ah.

The last verse revealed was {يَسْتَفْتُونَكَ}.

It is also said that this was the last soorah revealed concerning the obligatory shares.

As for the last verse revealed absolutely, it is said to have been the verse of usury. It is also said to have been {َقَدْ جَاءَكُمْ رَسُولٌ مِنْ أَنْفُسِكُمْ عَزِيزٌ عَلَيْهِ} to the end of the soorah.

It is also said to have been {فَمَنْ كَانَ يَرْجُوا لِقَاءَ رَبِّهِ فَلْيَعْمَلْ عَمَلاً صَالِحاً وَلا يُشْرِكْ بِعِبَادَةِ رَبِّهِ أَحَداً}.

The Science of the Names of the Qur'aan and Its Soorahs

Know that God Most High gave the Qur'aan fifty-five names.

As for the soorahs, some have one name, which is the majority, while others have two or more, since the abundance of names indicates the nobility of the named thing. The Faatihah, for example, has more than twenty names. The details are given in al-Suyootee's al-Itqaan—may God have mercy on him.

The Science of Inclination, Opening, and What Lies Between Them

Likewise, the science of assimilation, merging, clear pronunciation, concealment, and conversion; all these matters are detailed in the science of recitation.

[Edition footnote 4] al-Qayyoomee said in al-Misbaah al-Muneer: The nisbah to samaa' is samaa'ee, with the hamzah retained in its form, and samaawee with a waaw, by reference to the original. This is the rule for a hamzah when it is substitutive or original and serves to form an extended pattern. Mawlaawee Haafidh 'Abd al-'Azeez—may the Mighty and Powerful preserve him.

Likewise, the science of lengthening and shortening.

Likewise, the science of lightening the hamzah; a number of scholars composed works on these three sciences.

The Science of the Etiquette of Qur'aanic Recitation and Its Reciter

A number of scholars composed works on it, including al-Nawawee in al-Bayaan, which contains more than thirty etiquettes.

The Science of Quotation and Related Practices[Edition footnote 5]

The Maalikees prohibited it absolutely; this is the well-known position of Maalik's school. However, Qaadhee 'Iyaadh's use of quotation in passages of the introduction to al-Shifaa' indicates its permissibility. Their rejection may be restricted to verse rather than prose, as Qaadhee Aboo Bakr of the Maalikees explicitly stated. The early Shaafi'ees did not address it, nor did most of their later scholars, despite quotation being common in their eras; 'Izz al-Deen ibn 'Abd al-Salaam permitted it.

He said that quotation has three categories: accepted, permitted, and rejected.

The first is what occurs in sermons, admonitions, and covenants.

The second is what occurs in love poetry, letters, and stories.

The third has two forms:

One is attributing to oneself what God attributed to Himself—we seek refuge in God.

The other is incorporating a verse into speech carrying a humorous meaning—we seek refuge in God from that.

The Science of the Qur'aan's Grammatical Parsing

A number of scholars composed works on it.

Among them are Makkee, whose book focuses on difficult passages;

al-Hoofee, whose work is the clearest;

Aboo al-Baqaa' al-'Ukbaree, whose work is the most famous;

and al-Sameen, whose work is the most substantial despite its padding and prolixity. al-Safaaqisee abridged it and made it concise, while Aboo Hayyaan's commentary is filled with this material.

The Science of Brevity and Amplification

These are among the greatest branches of eloquence; their details are given in the science of semantics.

The Science of Similar Qur'aanic Verses

A number of scholars composed works on it. The first was al-Kisaa'ee, and al-Sakhaawee versified it. al-Kirmaanee wrote al-Burhaan fee Mutashaabih al-Qur'aan on its interpretation.[Edition footnote 6]

[Edition footnote 6] It contains an answer to a question addressed to the author—may his glory endure—in his book Daleel al-Taalib; consult it. Ahmad Husayn Khooshnawees, may his Lord preserve him.

Better than it is Durra al-Tanzeel wa-Ghurra al-Ta'weel by Aboo 'Abd Allaah al-Raazee, and better than that is Malaak al-Ta'weel by Aboo Ja'far ibn al-Zubayr.

Qaadhee Badr al-Deen ibn Jamaa'ah wrote a fine book called Kashf al-Ma'aanee 'an Mutashaabih al-Mathaanee. There is also the book Asraar al-Tanzeel, called Qatf al-Azhaar fee Kashf al-Asraar; its purpose is to reveal the secrets of one story appearing in various forms, something known through careful study of these valuable works.

The Science of the Qur'aan's Inimitability

Many people composed works on it, including al-Khattaabee, al-Rummaanee, al-Zamalkaanee, Imaam al-Raazee, Ibn Suraqah, and Qaadhee Aboo Bakr al-Baaqillaanee. Ibn al-'Arabee said: “Nothing like his book has been composed.”

The Science of Qur'aanic Parables

A parable represents meanings in the form of persons. Its benefits are numerous, including establishing the intended meaning, bringing it close to the intellect, and portraying it in perceptible form. al-Maawardee said: “Among the greatest sciences of the Qur'aan is the science of its parables, yet people are heedless of it.”

The Science of Qur'aanic Oaths

Ibn al-Qayyim—may God have mercy on him—composed a volume on it called al-Tibyaan. An oath establishes and confirms a report; its details are given in al-Itqaan.

The Science of the People Concerning Whom the Qur'aan Was Revealed

Some early scholars composed a work on it, but it was not carefully edited. The works on occasions of revelation and ambiguous passages make it unnecessary.

The Science of the Qur'aan's Finest and Superior Parts

The scholars agreed that all the soorahs and verses of the Qur'aan are equal in virtue insofar as they are the speech of God Most High, sent to His Messenger—God bless him and grant him peace—to guide his community. They differed, however, over whether some are superior to others.

Among those who held the first view were Ishaaq ibn Raahawayh, Aboo Bakr ibn al-'Arabee, al-Ghazaalee, al-Qurtubee, and 'Izz al-Deen ibn 'Abd al-Salaam, among others.

Among those who held the second view were Imaam Aboo al-Hasan al-Ash'aree, Qaadhee Aboo Bakr al-Baaqillaanee, and Aboo Hayyaan. Prohibition was reported from Maalik, and Ibn 'Abd al-Barr said: “Silence on this question is better than speaking about it.”

The Science of Explaining What Is Joined in Wording but Separate in Meaning

This is among the most important religious sciences. God Most High said: {هُوَ الَّذِي خَلَقَكُمْ مِنْ نَفْسٍ وَاحِدَةٍ وَجَعَلَ مِنْهَا زَوْجَهَا}.

He continued the verse in the story of Adam and Eve and ended it with: {جَعَلا لَهُ شُرَكَاءَ فِيمَا آتَاهُمَا فَتَعَالَى اللَّهُ عَمَّا يُشْرِكُونَ}. The end of the verse is problematic, since it attributes association to them, while consensus holds that prophets are protected from association both before and after prophethood. It therefore becomes clear that the end of the verse is separate from the story of Adam and Eve and was revealed concerning the gods of the Arabs. This is what al-Suddee said, and it has other parallels in the Qur'aan, so do not overlook it.

The Science of the Qur'aan's Rhetorical Wonders

Aboo al-Isba' listed about one hundred kinds and composed an independent work on them; consult it. The masters of rhetoric mentioned them at the end of the science of eloquence, noting that later scholars added many more. Ibn al-Isba' and al-Suyootee mentioned those found in the Qur'aan; the details are in al-Suyootee's al-Itqaan—may God have mercy on him.

The Science of the Qur'aan's Similes and Metaphors

Their interpretation and categories are given in the science of rhetoric. Both occur in the Qur'aan, beyond anyone's doubt, and are among the levels and subtleties of eloquence. No book on this science was mentioned in the City of the Sciences.

The Science of Qur'aanic Exegesis, Interpretation, Its Nobility, and the Need for It

The meaning of exegesis and interpretation and the difference between them were explained in the principles of religion. The nobility of Qur'aanic exegesis is too evident to be hidden. As for the need for exegesis, not every scholar can understand the meaning of the Qur'aan without it.

The Science of Its Collection and Arrangement

Al-Haakim said in al-Mustadrak: “The Qur'aan was collected three times. First, in the presence of the Prophet—God bless him and grant him peace; they wrote it on palm stalks, flat stones, pieces of leather, shoulder blades, and ribs. Second, Aboo Bakr collected it in sheets. Third, the soorahs were arranged in the time of 'Uthmaan—may God be pleased with him. He wrote mushafs by consensus of the Companions and sent a mushaf to every region from those they copied: to Syria, Yemen, Basrah, Koofah, and Bahrain, while retaining one in Madinah.”

The Science of Qur'aanic Dialectic

Najm al-Deen al-Toofee composed a work on it. The scholars said that the Qur'aan contains every kind of proof and evidence, but the proofs occurring in the Qur'aan are the clearest and strongest, so that both specialists and the general public may benefit. Turning to subtle arguments is the practice of one incapable of using the strong and evident argument. God knows best what is correct.

The Science of Terrestrial and Travelling Revelation

Its subject, benefit, and purpose are exceedingly clear. The examples of terrestrial revelation are numerous; as for travelling revelation, scholars recorded more than forty examples, which al-Suyootee exhaustively listed in al-Itqaan fee 'Uloom al-Qur'aan.

The Science of Its Memorizers and Transmitters

They were many Companions, but those renowned as the foremost reciters of the Qur'aan were seven: 'Uthmaan, 'Alee, Ubayy, Zayd ibn Thaabit, Ibn Mas'ood, Aboo al-Dardaa', and Aboo Moosaa al-Ash'aree. This is how al-Dhahabee listed them.

The Science of the Qur'aan's Literal and Figurative Usage

No one disputed the occurrence of literal usage in the Qur'aan. The scholars differed over figurative usage, but the sounder view is that it occurs in it; the details are given in the principles of religion.

The Science of Restriction and Specification in the Qur'aan

Restriction is called qasr: specifying one matter by another through a particular means. It is also called affirming a ruling for what is mentioned and negating it for everything else. Some distinguish restriction from specification. The details are given in the science of semantics, and al-Suyootee discussed their categories in al-Itqaan.

The Science of the Wisdoms of the Revealed Laws

This science investigates the wisdoms and excellences of the revealed laws. The jurists did not address them, since the servant's duty is to know the proofs of rulings and act upon them, to the point that one of them said:

“The intellect was not created as a pearl like wisdom ...

but to accept whatever ruling comes to it.”

Some scholars nevertheless deduced the wisdoms and excellences of the revealed laws in a manner consistent with the principles of the Law, to the extent of human ability, so that servants would become more eager to accept them. Among the works composed on it is Mahaasin al-Sharaa'i' wa-al-Islaam by the learned master Aboo 'Abd Allaah Muhammad ibn 'Abd al-Rahmaan al-Bukhaaree—may God sanctify his spirit—as mentioned in the City of the Sciences.

The Science of Declarative and Performative Speech

Their details were explained in the science of semantics, and al-Suyootee discussed their states in al-Itqaan.

The Science of the Conclusions of the Soorahs

They are like the openings in their beauty, containing wondrous meanings such as wisdoms, admonitions, and lessons. They occur in a manner indicating completion, so that the listener's mind does not yearn for what follows. This is evident to whoever considers them with penetrating insight.

The Science of the Qur'aan's Special Properties

A number of early scholars composed works on it, including al-Tameemee and Hujjat al-Islaam al-Ghazaalee. Among later scholars, al-Yaafi'ee called his work al-Durr al-Nadheem fee Khawaass al-Qur'aan al-'Adheem. Most of what is mentioned in this field rests on the experiences of the righteous, and some hadiths on the subject were transmitted and cited by al-Suyootee in al-Itqaan.

The Science of the Occasion of Revelation

Its benefit is that it may be impossible to understand the exegesis of a verse without knowing its story. 'Alee ibn al-Madeenee, al-Bukhaaree's teacher, composed a work on it.

Al-Waahidee also composed one, which al-Ja'baree abridged. Shaykh al-Islaam Ibn Hajar wrote on it, but died before fair-copying it, so it remained in draft. al-Suyootee composed a comprehensive work called Lubaab al-Nuqool fee Asbaab al-Nuzool.

The Science of the Exegete's Conditions and Etiquette[Edition footnote 7]

Among his conditions is that he must seek the elaboration of what is concise in another place in the Qur'aan, since the Qur'aan explains itself. Likewise, he must seek elsewhere the elaboration of what has been abridged, since the Qur'aan elaborates itself. If this proves difficult, he should seek it in the Sunnah, for the Sunnah explains the Qur'aan. If he does not find it in the Sunnah, he should return to the statements of the Companions, who know this best because they witnessed the circumstances surrounding its revelation and possessed complete understanding, sound knowledge, and righteous action. If their statements conflict, then if reconciliation is possible, that is the course; otherwise, Ibn 'Abbaas is given precedence, based on the Prophet's supplication concerning him: “O God, grant him deep understanding of religion and teach him interpretation.” If no statement of a Companion is found, he relies on the statements of the Successors; otherwise, he exercises judgment while observing linguistic meanings, Arabic usage, and the aspect of inimitability.

As for the exegete's etiquette, it is sound belief and outward and inward adherence to the Sunnah. He must rely on transmitted reports from the Prophet, his Companions, and those who lived alongside them, and avoid all innovations and heresies.

The Science of Winter and Summer Revelation

Its subject, purpose, and benefit are clear, and al-Suyootee exhaustively listed those verses in al-Itqaan.

The Science of Distinguishing Irregular Readings from Mass-Transmitted Readings

According to most scholars, the mass-transmitted readings are seven:

The first is Naafi', whose two transmitters are Qaaloon and Warsh.

The second is Ibn Katheer, whose two transmitters are al-Bazzee and Qunbul.

The third is Aboo 'Amr, whose two transmitters are al-Dooree and al-Soosee.

The fourth is Ibn 'Aamir, whose two transmitters are Hishaam and Ibn Dhakwaan.

The fifth is 'Aasim, whose two transmitters are Shu'bah and Hafs.

The sixth is Hamzah, whose two transmitters are Khalaf and Khallaad.

The seventh is al-Kisaa'ee, whose two transmitters are Aboo al-Haarith and al-Dooree. Do not think that each of these masters has only two transmitters, such that if you find another transmitter from one of them you judge the reading irregular. Each has many transmitters; two were chosen because of their fame. There is also disagreement over restricting the mass-transmitted readings to seven, since some scholars added Ya'qoob al-Hadhramee. As for what lies beyond these eight, up to thirteen and even more, scholars agreed that such readings are irregular. This is stated in the City of the Sciences.

[Edition footnote 7] The author—may his glory endure—answered a question on this matter in his book Daleel al-Taalib; consult it. Ahmad Husayn Khooshnawees, may his Lord preserve him.

The Science of the Classes of Exegetes

The first are the Companions—may God be pleased with them all—numbering ten: the four caliphs, Ibn Mas'ood, Ibn 'Abbaas, Ubayy ibn Ka'b, Zayd ibn Thaabit, Aboo Moosaa al-Ash'aree, and 'Abd Allaah ibn al-Zubayr—may God be pleased with them. After them came the Successors, who are too numerous to count, such as Mujaahid, 'Ataa', 'Ikrimah, Sa'eed ibn Jubayr, Taawoos, and others; they were the scholars of Another class gathered the statements of the Companions and Successors, such as Sufyaan ibn 'Uyaynah, Wakee' ibn al-Jarraah, Shu'bah ibn al-Hajjaaj, Yazeed ibn Haaroon, and others.

After them came Ibn Jareer al-Tabaree, whose commentary is the finest and greatest of commentaries, followed by Ibn Abee Haatim, Ibn Maajah, al-Haakim, Ibn Mardawayh, Aboo al-Shaykh, Ibn Hibbaan, Ibn al-Mundhir, and others.

After them came a group who composed commentaries, abridged the chains of transmission, and transmitted truncated statements. Through this avenue intrusions entered and sound material became confused with defective material. What I have mentioned of the branches of exegesis is what appears in al-Itqaan; this is some of the sciences they counted as branches of exegesis because of their slightest connection, as stated in the City of the Sciences.

The Science of the Number of the Qur'aan's Soorahs, Verses, Words, and Letters

Its soorahs number 114, by the consensus of those whose agreement counts. The verses number 6,616, and all its letters number 323,671.

As for the words of the Qur'aan, they number 77,634. Knowing the number of verses helps determine pauses, since consensus holds that prayer is not valid with half a verse.

Some scholars held that one verse suffices, others three verses, and others seven. Inimitability does not occur without a verse, so counting has a tremendous importance. There are disagreements over the numbers mentioned, which al-Suyootee recorded in al-Itqaan fee 'Uloom al-Qur'aan.

The Science of the Higher and Lower Chains of Transmission

The highest is closeness to the Messenger of God—God bless him and grant him peace—followed by closeness to the renowned imams.

Then there is elevation in relation to famous books, such as al-Tayseer and al-Shaatibiyyah.

One category of elevation is that a teacher died before a contemporary from whom one learned from that teacher.

Another category is elevation through the death of a teacher, without considering any other matter or another teacher, whenever that occurs.

Once you know elevation and its categories, you know descent, since it is its opposite. al-Suyootee—may God have mercy on him—provided details in al-Itqaan.

The Science of the Qur'aan's General and Specific, Concise and Elaborated Expressions

The discussions of this science belong to the principles of religion.

The Science of the Sciences Derived from the Qur'aan

People composed works on this, such as those by Qaadhee Ismaa'eel, Bakr ibn al-'Alaa', Aboo Bakr al-Raazee, Kiyaa al-Harraasee,

Aboo Bakr ibn al-'Arabee, 'Abd al-Mun'im ibn al-Qurs, Ibn Khuwayz Mindaad, and others, who composed works on its inward sciences. Ibn Barrajaan composed a work on what it contains of corroboration for hadiths.

Jalaal al-Deen al-Suyootee—may God have mercy on him—composed a book called al-Ikleel[Edition footnote 8] fee Istinbaat al-Tanzeel, in which he recorded everything derived from it of legal, foundational, and creedal questions, along with much else. It is highly beneficial and serves as a commentary on what was summarized of these categories in al-Itqaan; consult it.

The Science of the Qur'aan's Uncommon Vocabulary

Although this science is mentioned in books of language, some scholars composed independent works on it, including Aboo 'Ubaydah, Aboo 'Amr al-Zaahid, and Ibn Durayd al-'Azeezee; the latter's is the most famous.

It is said that al-'Azeezee spent fifteen years composing his work on the Qur'aan's uncommon vocabulary, refining it with his teacher Aboo Bakr ibn al-Anbaaree.

Among the best works is al-Raaghib's Mufradaat. Aboo Hayyaan also wrote a brief work on it, about two quires in length.

The Science of Exegetical Rarities

Mahmood ibn Hamzah al-Kirmaanee composed a two-volume work called al-'Ajaa'ib wa-al-Gharaa'ib. However, rarities derived from the Qur'aan must conform to Arabic rules and lexical meanings; otherwise they have no value, as was done by some fools who claim knowledge. al-Suyootee included some of them in al-Itqaan.

The Science of the Bedtime and Sleep-Related Passages

Its subject and benefit are clear; the details are given in al-Suyootee's al-Itqaan—may God have mercy on him.

The Science of the Endings of Verses

A faasilah is the final word of a verse, like the rhyme of poetry and the corresponding phrase of rhymed prose. The distinction between verse endings and verse heads is that a faasilah is speech separated from what follows; separated speech may be a verse head or not. Likewise, endings may be verse heads or not. Every verse head is an ending, but not every ending is a verse head.

The Science of the Openings of the Soorahs

Ibn Abee al-Isba' composed a work on it called Khawaatir al-Sawaanih fee Asraar al-Fawaatih and divided them into ten types, as al-Suyootee mentioned in al-Itqaan.

The Science of the Virtues of the Qur'aan

Aboo Bakr ibn Abee Shaybah, al-Nasaa'ee, Aboo 'Ubaydah al-Qaasim ibn Sallaam, and Ibn al-Dhurays composed works on it.

[Edition footnote 9] It was printed recently, in 1295 AH, in Delhi on the margin of Tafseer Jaami' al-Bayaan. Let this be known. Shaykh Haafidh 'Abd al-'Azeez ibn Hamzah al-Bahoobaalee, may God preserve him.

Jalaal al-Deen al-Suyootee composed a work on it called Hamaa'il al-Zahr fee Fadhaa'il al-Suwar.

The Science of Important Principles

The exegete needs them. al-Suyootee detailed them in al-Itqaan, and the exegete must know them.

The Science of How the Qur'aan Was Sent Down

There are three views: first, and this is the soundest, that it descended to the lowest heaven in its entirety on the Night of Decree and was then sent down piecemeal; second, that it descended to the lowest heaven over twenty, twenty-three, or twenty-five nights of Decree, with what God decreed for the whole year sent down each night, then descended piecemeal throughout the year;

third, that its sending down began on the Night of Decree and then continued piecemeal at different times throughout the remaining periods.

The Science of How the Qur'aan Is Received

Know that memorizing the Qur'aan is a communal obligation upon the community, lest the number required for mass transmission cease. Teaching it is also a communal obligation and among the finest acts of devotion. The methods of receiving the Qur'aan include hearing it from the teacher's recitation, reciting it to him, hearing another person recite it to him, and reciting it before the teacher; recitation before the teacher has been the practice of early and later scholars. As for merely hearing it from him, none of the reciters adopted that method, because they needed practice in performance, while the Companions were content with hearing it, since the Qur'aan descended in their language and their eloquence made practice unnecessary.

The Science of the Qur'aan's Metonymies and Allusions

Their interpretation is also given in the science of rhetoric. Among the masters of semantics they are types of eloquence and modes of fluent expression, and the Qur'aan contains much metonymy.

The Science of the Return

This science investigates the states of the soul after separating from the body: whether it becomes attached to another body, whether happiness[Edition footnote 10] or misery is possible for it, whether one can change into the other, and the cause of each. Its subject, benefit, and purpose require no explanation.

The Science of Angels

It investigates the states of immaterial beings that do not act through the body, their conditions, and how they proceed from their Origin. Its subject, scope, and purpose are clear to one skilled in divine science.

The Science of the Meccan and Medinan

Knowing what came later is beneficial because it may be an abrogating or specifying passage. A number of scholars composed works on it, including Makkee and al-'Izz al-Deeree.

[Edition footnote 10] See the author's discussion of this in his book Daleel al-Taalib—may his glory endure; it will, God willing, delight your heart. Sayyid 'Alee Husayn Khaan, may his Lord preserve him.

It has categories whose enumeration would be lengthy. Aboo al-Qaasim al-Hasan ibn Muhammad ibn Habeeb al-Naysaabooree exhaustively discussed them in al-Tanbeeh.

The Science of What Was Revealed on the Tongue of Some Companions

In reality, this belongs to the occasions of revelation. A number of scholars composed works on it.[Edition footnote 11] Among the agreements of 'Umar—may God be pleased with him—with his Lord, 'Umar said: “I agreed with my Lord on three matters. I said, 'Messenger of God, if only we took Abraham's Station as a place of prayer,' and then was revealed: 'Take Abraham's Station as a place of prayer.' I said, 'Messenger of God, corrupt men enter upon your wives; if only you commanded them to veil,' and the verse of veiling was revealed. The wives of the Messenger of God gathered around him in jealousy, so I said to them: {عَسَى رَبُّهُ إِنْ طَلَّقَكُنَّ أَنْ يُبْدِلَهُ أَزْوَاجاً خَيْراً مِنْكُنَّ}, and it was revealed likewise.” There are many similar examples known to their specialists.

The Science of Repeated Revelation

Al-Zarkashee said in al-Burhaan: “A thing may be sent down twice to magnify its importance and to remind people of it when a cause arises, for fear that it be forgotten. It has been said that the Qur'aan's seven modes are a form of repeated revelation.”

The Science of a Ruling's Following Its Revelation and a Revelation's Following Its Ruling

An example of the first is His saying: {لا أُقْسِمُ بِهَذَا الْبَلَدِ، وَأَنْتَ حِلٌّ بِهَذَا الْبَلَدِ}. The soorah is Meccan, but the effect of the permission appeared on the daywas conquered. Likewise His saying: {سَيُهْزَمُ الْجَمْعُ وَيُوَلُّونَ الدُّبُرَ} was revealed in but its ruling appeared at Badr. An example of the second is the verse of ablution, which is unanimously Medinan although ablution became obligatory inalong with prayer; and the verse of Friday prayer, which is Medinan although Friday prayer became obligatory in It is said that the wisdom is to reinforce the earlier ruling through the recited verse.

The Science of What Was Revealed Separately and What Was Revealed Together

An example of the first is {اقْرَأْ} through His saying {مَا لَمْ يَعْلَمْ}, and the beginning of {وَالضُّحَى} through His saying {فَتَرْضَى}. Examples of the second among the shorter soorahs are al-Faatihah, al-Ikhlaas, al-Kawthar, al-Masad, and the two refuge soorahs, which were revealed together; among the longer soorahs are al-Mursalaat, al-Saff, and al-An'aam.

The Science of What Was Revealed Accompanied and What Was Revealed Alone

Most of the Qur'aan was brought by Gabriel alone, without accompaniment. As for what was accompanied, Soorat al-An'aam was accompanied by seventy thousand angels; the Opening of the Book descended with eighty thousand angels; the Verse of the Throne descended with thirty thousand angels; Soorat Yoonus descended with thirty thousand angels; and the verse {وَاسْأَلْ مَنْ أَرْسَلْنَا مِنْ قَبْلِكَ مِنْ رُسُلِنَا} descended with twenty thousand angels. It is also said that Soorat al-Kahf was accompanied by seventy thousand angels.

[Edition footnote 11] al-Suyootee has a treatise on the agreements of al-Faarooq—may God be pleased with him—in which he mentioned about eighteen such agreements. Sayyid 'Alee Husayn Khaan, may God preserve and perpetuate him.

The Science of What Was Revealed to Some Earlier Prophets

And what was not revealed to anyone before the Prophet—God bless him and grant him peace.

Among the latter are the Opening of the Book, the Verse of the Throne, and the conclusion of al-Baqarah. Among the former are {سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى}, the beginning of Soorat al-Jumu'ah, and ten verses of Soorat al-An'aam, namely {قُلْ تَعَالَوْا أَتْلُ مَا حَرَّمَ رَبُّكُمْ عَلَيْكُمْ} to the end; they were written in the Torah. The details of this topic are given in al-Suyootee's al-Itqaan fee 'Uloom al-Qur'aan—may God have mercy on him.

The Science of Mass-Transmitted, Famous, Solitary, and Irregular Readings

Al-Bulqeenee said: “The mass-transmitted reading is the seven famous readings; the solitary readings are the three that complete the ten; and the irregular readings are the readings of the Successors.”

Ibn al-Jawzee said in al-Nashr: “Every reading that accords with Arabic, even in one aspect, accords with one of the 'Uthmaanic mushafs, even potentially, and has a sound chain is a sound reading that may not be rejected and whose denial is not tolerated. It is among the seven modes in which the Qur'aan was revealed, and people must accept it, whether it comes from the seven imams, the ten, or other accepted imams. Whenever one of these three pillars is absent, it is called irregular, weak, or false, whether it comes from the seven or from those greater in number. The details are in al-Itqaan.”

The Science of What Occurred in the Qur'aan from Outside the Hijazi Dialect

Scholars composed independent works on it, as al-Suyootee mentioned in al-Itqaan. Aboo Bakr al-Waasitee said in al-Irshaad fee al-Qiraa'aat al-'Ashr fee al-Qur'aan: “There are fifty Arabic dialects,” which al-Suyootee counted in al-Itqaan. Of non-Arabic languages there are Persian, Roman, Coptic, Abyssinian, Berber, Syriac, and Hebrew; al-Suyootee discussed them in detail in al-Itqaan.

The Science of What Occurred in the Qur'aan from Outside the Arabic Language

Al-Suyootee composed an independent work called al-Muhadhdhab feemaa Waqa'a fee al-Qur'aan min al-Mu'arrab. Some scholars, including al-Shaafi'ee, denied the occurrence of foreign words in the Qur'aan, relying on His saying: {قُرْآناً عَرَبِيّاً}.

Others affirmed that they occur in it, saying that a few non-Arabic words do not conflict with its Arabic nature. They cited the diptote form of Ibraaheem due to foreignness and proper-name status; the response is that the discussion concerns words other than proper names. The wisdom of their occurrence is that the Qur'aan contains the sciences of the earlier and later peoples and news of everything, so it must allude to varieties of languages and tongues. Yet from each language it selected what was sweetest, lightest, and most commonly used by the Arabs. The details are in al-Suyootee's al-Itqaan—may God have mercy on him.

The Science of the Meanings of the Particles Needed by the Exegete

By particles are meant letters and related nouns, verbs, and adverbs.

A number of scholars composed works on them, such as al-Harawee in al-Az'iyah and Ibn Umm Qaasim in al-Jannee al-Daanee; al-Suyootee included the subject in al-Itqaan.

The Science of the Decisive and Ambiguous Passages

Their interpretation was explained in the principles of religion, but scholars differed in their formulations of the two; their explanation is given in al-Itqaan.

The Science of What Is Placed First and Last in the Qur'aan

It has categories. One is where the apparent meaning is difficult but becomes clear through placing something first or last, as in His saying: {أَفَرَأَيْتَ مَنِ اتَّخَذَ إِلَهَهُ هَوَاهُ}. The original order is “his desire his god,” since one who takes his god as his desire is not blameworthy; the object was placed first.

The second is placing something first for emphasis, as in His saying: {وَلَقَدْ هَمَّتْ بِهِ وَهَمَّ بِهَا لَوْلا أَنْ رَأى بُرْهَانَ رَبِّهِ}. The original order is: “Had he not seen his Lord's proof, he would have desired her.”

The third is what is not of this kind. The learned Shams al-Deen ibn al-Saa'igh composed al-Muqaddimah fee Sirr al-Alfaadh al-Muqaddamah on it. The wisdom in all cases is concern for what is placed first, though concern is a general matter that requires specification according to context. The details are in al-Suyootee's al-Itqaan.

The Science of the Qur'aan's Unrestricted and Restricted Expressions

They said: whenever evidence is found restricting an unrestricted expression, it is followed; otherwise, no, and each remains as it is. The details are in the books of the principles of religion.

The Science of the Relationships among Verses and Soorahs

Aboo Ja'far ibn al-Zubayr, Aboo Hayyaan's teacher, composed a work on it called al-Burhaan fee Munaasabat Tarteeb Suwar al-Qur'aan. Shaykh Jalaal al-Deen also composed a work called Tanaasuq al-Durar fee Tanaasub al-Suwar. He discussed the relationships among soorahs and verses, and his book Asraar al-Tanzeel covers the subject, gathering the relationships among soorahs and verses together with all the aspects of inimitability and the styles of eloquence.

The Science of the Names, Agnomina, and Titles Occurring in the Qur'aan

God Most High mentioned the names of twenty-five famous prophets and messengers. He also mentioned some names of angels, devils, and idols. The details are in al-Itqaan.

The Science of the Qur'aan's Ambiguous Identifications

What is meant by an ambiguous identification is something mentioned through a relative construction, such as His saying: {صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ}, or through generality, such as His saying: {وَمِنَ النَّاسِ مَنْ يُعْجِبُكَ قَوْلُهُ فِي الْحَيَاةِ الدُّنْيَا}, and similar expressions. The only way to identify such ambiguities is transmission. The causes of ambiguity include dispensing with clarification because it is mentioned elsewhere, identifying something because it is famous, intending concealment, and similar purposes. al-Suhaylee, Ibn al-'Askar, Ibn Jamaa'ah, and al-Suyootee—may God have mercy on him—composed works on it.

The Science of the Qur'aan's Individual Items

This science investigates the states of each verse with respect to its rulings and meanings, such as investigating which verse is the greatest in the Qur'aan, which is the most decisive, which gathers the most, which is the saddest, which gives the greatest hope, and similar matters.

The Science of the Written Form and the Etiquette of Writing the Qur'aan

This science may also be counted among the branches of recitation; we explained it there and will not repeat it.

The Science of the Qur'aan's Difficult Passages and Apparent Contradictions

Qutrub composed a work on this science. We say “apparent contradiction” because God's speech is in reality free of both, and they arise only in relation to deficient understandings.

The Science of Daytime and Nighttime Revelation

Its subject, benefit, and purpose are clear to those who consider it. They said that most of the Qur'aan was revealed during the day. As for nighttime revelation, they tracked it and reached fifteen verses, which are mentioned in al-Itqaan fee 'Uloom al-Qur'aan.

The Science of the Abrogating and Abrogated Passages of the Qur'aan

It is not permissible to interpret the Qur'aan except for one who knows both. A number of scholars composed independent works on it, including Aboo 'Ubayd al-Qaasim ibn Sallaam, Aboo Daawood al-Sijistaanee, Aboo Ja'far al-Nahhaas, Ibn al-Anbaaree, Makkee, Ibn al-'Arabee, and others—may God have mercy on them.[Edition footnote 12]

The Science of the Forms of Address in the Qur'aan

An address is either general or specific. The general may intend the specific, and the specific may intend the general. They have other categories, which al-Suyootee exhaustively treated in his book al-Itqaan fee 'Uloom al-Qur'aan.

[Edition footnote 12] The author mentioned them at the beginning of his book Ifaadat al-Shuyookh bi-Miqdaar al-Naasikh wa-al-Mansookh, which is in Persian; consult it. Sayyid Sibt Ahmad Sahsawaanee, may God preserve him.

The Science of the Individual Items of the Noble Qur'aan and the Wise Criterion, and the Science of the Relationships among Verses and Soorahs

It is connected with the science of exegesis.

The Science of Homonyms and Corresponding Usages

It is a branch of exegesis. Its meaning is that one word occurs in different places in the Qur'aan with the same wording and vowel pattern, but a different meaning is intended in each place. The wording of each word occurring in one place, corresponding to the word in another place, is called the corresponding usage.

Interpreting each word with a meaning different from the other is called the homonymic usage.

Thus, corresponding usages are the names of the wordings, while homonymic usages are the names of the meanings.

A number of scholars composed works on it. Among them was the shaykh Jamaal al-Deen Aboo al-Faraj 'Abd al-Rahmaan ibn 'Alee ibn Muhammad ibn al-Jawzee, who gathered the best of what had been collected in an abridgment called Nuzhat al-A'yun fee 'Ilm al-Wujooh wa-al-Nadhaa'ir and arranged it alphabetically. He said that a book had been attributed to 'Ikrimah from Ibn 'Abbaas, and another to 'Alee ibn Abee Talhah from Ibn 'Abbaas. Muqaatil ibn Sulaymaan and Aboo al-Fadhl al-'Abbaas ibn al-Fadhl al-Ansaaree composed on it. Matrooh ibn Muhammad ibn Shaakir transmitted a book on it from 'Abd Allaah Haaroon al-Hijaazee, from his father. Aboo Bakr Muhammad ibn al-Hasan al-Naqqaash, Aboo 'Alee ibn al-Bannaa', and Aboo al-Hasan 'Alee ibn 'Ubayd Allaah ibn al-Raaghoonee also composed on it. End of Ibn al-Jawzee's words—may God have mercy on him.

The Science of Pausing

It is a branch of recitation, as stated in Kashf al-Dhunoon.

In the City of the Sciences it is said: “A pause is cutting off the voice from a word for a period during which one normally breathes, intending to resume rather than to turn away. It occurs at the heads and in the middle of verses, but not in the middle of a word or where the written form is joined. It has been said that knowing the Qur'aan's pauses is obligatory, based on God's saying: {وَرَتِّلِ الْقُرْآنَ تَرْتِيلاً}. 'Alee—may God ennoble his face—said: 'Measured recitation is giving the letters their due and knowing the pauses.'”

Ibn al-Anbaaree said: “Complete knowledge of the Qur'aan includes knowing its pauses and points of commencement.” al-Nakzaawee said: “No one can know the meaning of the Qur'aan or derive legal proofs from it without knowing the verse endings.” The categories of pauses are mentioned in books on pausing; I have not listed those books here because they are well known to their specialists.